## Likutei Moharan Torah 49

###### Likutei Moharan 49:1:1
[Likutei Moharan 49:1:1](https://torahapp.org/share/book/Likutei%20Moharan/r/49:1:1)

לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם וְהוּא כְּחָתָן יֹצֵא מֵחֻפָּתוֹ וְכוּ': (תהילים י״ט:ה׳-ו׳)

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“***Lashemesh Sam Ohel Bahem*** (He Set Up a Tent in Their Midst for the Sun), which is like a groom emerging from the nuptial chamber, like a warrior eager to run the course. Its source is at the edge of the heavens, its circuit is to their end; nothing escapes its burning heat. The Torah of God is perfect, restoring the spirit.” (Psalms 19:5-8)


###### Likutei Moharan 49:1:2
[Likutei Moharan 49:1:2](https://torahapp.org/share/book/Likutei%20Moharan/r/49:1:2)

א כִּי קֹדֶם הַבְּרִיאָה הָיָה אוֹר הַקָּדוֹשׁ־בָּרוּךְ־הוּא אֵין סוֹף,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Before the creation, the Light of the Holy One was *ein sof* (infinite).


###### Likutei Moharan 49:1:3
[Likutei Moharan 49:1:3](https://torahapp.org/share/book/Likutei%20Moharan/r/49:1:3)

וְרָצָה הַקָּדוֹשׁ־בָּרוּךְ־הוּא שֶׁיִּתְגַּלֶּה מַלְכוּתוֹ, וְאֵין מֶלֶךְ בְּלֹא עָם, וְהֻצְרַךְ לִבְרֹא בְּנֵי אָדָם, שֶׁיְּקַבְּלוּ עֹל מַלְכוּתוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But the Holy One wanted His *Malkhut* (Kingship) to be revealed, and there can be no king without a nation. Thus, He had to create human beings who would accept the yoke of His Kingship.


###### Likutei Moharan 49:1:4
[Likutei Moharan 49:1:4](https://torahapp.org/share/book/Likutei%20Moharan/r/49:1:4)

וְהִתְגַּלּוּת מַלְכוּתוֹ אִי אֶפְשָׁר לְהַשִּׂיג אֶלָּא עַל־יְדֵי הַמִּדּוֹת, שֶׁעַל־יְדֵי הַמִּדּוֹת מַשִּׂיגִין אֱלֹקוּתוֹ, וְיוֹדְעִין שֶׁיֵּשׁ אָדוֹן מוֹשֵׁל וּמַנְהִיג. וְצִמְצֵם אֶת הָאוֹר אֵין סוֹף לַצְּדָדִין, וְנִשְׁאַר חָלָל פָּנוּי, וּבְתוֹךְ הֶחָלָל הַפָּנוּי בָּרָא הָעוֹלָמוֹת (כמבואר בע"ח בתחילתו בהיכל א ענף ג), וְהֵן הֵן מִדּוֹתָיו.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Yet it is impossible to perceive a revelation of His *Malkhut* except through the attributes. Through the attributes we perceive His Godliness and know that there is a Lord, a Ruler, and an Authority. He thus contracted the Light of *Ein Sof* (the Infinite One) to the sides, leaving a hollowed space. And within this *Chalal Hapanuy* (Hollowed or Vacated Space) He created the worlds, which are themselves the attributes.


###### Likutei Moharan 49:1:5
[Likutei Moharan 49:1:5](https://torahapp.org/share/book/Likutei%20Moharan/r/49:1:5)

וְהַלֵּב הוּא הַצַּיָּר שֶׁל הַמִּדּוֹת, הַיְנוּ הַחָכְמָה שֶׁבַּלֵּב, כְּמוֹ שֶׁכָּתוּב (שמות ל״א:ו׳): וּבְלֵב כָּל חֲכַם לֵב וְכוּ'. וְעִקַּר הַיְצִירָה הָיְתָה בְּחָכְמָה, כְּמוֹ שֶׁכָּתוּב (תהילים ק״ד:כ״ד): כֻּלָּם בְּחָכְמָה עָשִׂיתָ. נִמְצָא, שֶׁהַלֵּב הוּא הַצַּיָּר, כְּמוֹ שֶׁכָּתוּב (שם עג): צוּר לְבָבִי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The designer of the attributes is the heart—i.e., the *Chokhmah* (Wisdom) of the heart, as it is written (Exodus 31:6), “I have placed wisdom in the heart of all those who are wise of heart.” Thus, the main formation [of these attributes] took place with *Chokhmah,* as it is written (Psalms 104:24), “You created everything with wisdom.” We see then that the heart is the *TZayaR* (designer), as it is written (ibid. 73:26), “*TZuR* (rock) of my heart.”


###### Likutei Moharan 49:1:6
[Likutei Moharan 49:1:6](https://torahapp.org/share/book/Likutei%20Moharan/r/49:1:6)

וְאִית יְצִירָה לְטָב וּלְבִישׁ, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות סא): וַיִּיצֶר – בִּשְׁנֵי יוּדִין וְכוּ'. וְהֵם שְׁנֵי יְצָרִין, יֵצֶר טוֹב וְיֵצֶר הָרָע. הַיְנוּ: מַחֲשָׁבוֹת טוֹבוֹת הֵם יֵצֶר טוֹב, וּמַחֲשָׁבוֹת רָעוֹת הֵם יֵצֶר הָרָע. כִּי עִקַּר הַיְצָרִים הֵם הַמַּחֲשָׁבוֹת וְהַחָכְמוֹת שֶׁבַּלֵּב, כְּמוֹ שֶׁכָּתוּב (בראשית ו׳:ה׳): כִּי יֵצֶר מַחְשְׁבוֹת לִבּוֹ וְכוּ'. וּכְשֶׁאָדָם חוֹשֵׁב בְּמַחֲשָׁבוֹת רָעוֹת, הוּא מְטַמְטֵם אֶת הֶחָלָל שֶׁל הַבְּרִיאָה, שֶׁשָּׁם הִתְגַּלּוּת הַמִּדּוֹת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But there is a *YeTZiRah* (formation) for good and for evil. As our Sages taught: “And [God] *YiYTZeR* (formed)” (Genesis 2:7) —with two *Yods.* These are two *YeTZaRin* (inclinations): the good inclination and the evil inclination. In other words, good thoughts are the good inclination and evil thoughts are the evil inclination. This is because the inclinations are essentially the thoughts and wisdom of the heart, as it is written (Genesis 6:5), “for the inclination of his heart’s thoughts….” Thus, when a person thinks evil thoughts, he clogs up creation’s Space, which is where the attributes are revealed.


###### Likutei Moharan 49:1:7
[Likutei Moharan 49:1:7](https://torahapp.org/share/book/Likutei%20Moharan/r/49:1:7)

כִּי הַלֵּב הוּא צוּר הָעוֹלָמִים, הַיְנוּ צוּר הַמִּדּוֹת, כִּי לְפִי אוֹר לַהֲבִיּוּת הַלֵּב שֶׁל אִישׁ הַיִּשְׂרְאֵלִי אִי אֶפְשָׁר לְהִתְגַּלּוּת מֵהַמִּדּוֹת, כִּי אוֹר לַהֲבִיּוּתוֹ הוּא עַד אֵין סוֹף, הַיְנוּ אֵין סוֹף וְאֵין תַּכְלִית לִתְשׁוּקָתוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For the heart is “the *TZuR* of the worlds” (cf. Isaiah 26:4) —i.e., the *TZayaR* of the attributes—because with respect to the light from the flaming of a Jew’s heart, it would be impossible to reveal the attributes. This is because the light from its flaming reaches to *Ein Sof.* In other words, there is *ein sof* (no end) and no limit to his yearning.


###### Likutei Moharan 49:1:8
[Likutei Moharan 49:1:8](https://torahapp.org/share/book/Likutei%20Moharan/r/49:1:8)

וְצָרִיךְ לְצַמְצֵם הַהִתְלַהֲבוּת, כְּדֵי שֶׁיִּשָּׁאֵר בַּלֵּב חָלָל, כְּמוֹ שֶׁכָּתוּב (תהילים ק״ט:כ״ב): וְלִבִּי חָלַל בְּקִרְבִּי. וְעַל־יְדֵי הַצִּמְצוּם שֶׁל הַהִתְלַהֲבוּת יוּכַל לָבוֹא לְהִתְגַּלּוּת מֵהַמִּדּוֹת, הַיְנוּ לַעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ בְּהַדְרָגָה וּבְמִדָּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Hence, a person has to contract the flaming so that there remains a space in the heart, as it is written (Psalms 109:22), “and my heart is hollowed within me.” By contracting the flaming, he can come to a revelation of the *MiDot* (attributes)—i.e., to serve God in stages and with *MiDah* (measure).


###### Likutei Moharan 49:1:9
[Likutei Moharan 49:1:9](https://torahapp.org/share/book/Likutei%20Moharan/r/49:1:9)

וּמַחֲשָׁבוֹת טוֹבוֹת שֶׁבַּלֵּב, הֵן יְצָרִין טָבִין, שֶׁעַל יָדָן נִתְגַּלִּין פְּעֻלּוֹת וּמִדּוֹת טוֹבוֹת, וְהַיְנוּ יְצִירָה לְטָב.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The good thoughts in the heart are the good inclination, through which good deeds and attributes are revealed. This is a formation for good. Thus, when a person thinks good thoughts, he purifies the Space of creation.


###### Likutei Moharan 49:1:10
[Likutei Moharan 49:1:10](https://torahapp.org/share/book/Likutei%20Moharan/r/49:1:10)

וּכְשֶׁחוֹשֵׁב מַחֲשָׁבוֹת רָעוֹת, הוּא מְטַמְטֵם הַלֵּב, בִּבְחִינַת עָרְלַת לֵב, וּמְקַלְקֵל אֶת הַבְּרִיאָה, הַיְנוּ הַחָכְמָה שֶׁבַּלֵּב. כִּי הַיֵּצֶר הָרָע הוּא טִפְּשׁוּת הַלֵּב, כְּמוֹ שֶׁכָּתוּב (דברים י׳:ט״ז): וּמַלְתֶּם אֶת עָרְלַת לְבַבְכֶם, וְתַרְגּוּמוֹ: יָת טִפְּשׁוּת לִבְּכוֹן. וְטִפְּשׁוּת הוּא קִלְקוּל הַבְּרִיאָה, שֶׁהִיא עַל־יְדֵי הַחָכְמָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But when a person thinks evil thoughts, he clogs up the heart in the aspect of a foreskinned heart, and he spoils the creation—i.e., the *Chokhmah* in the heart. This is because the evil inclination is the foolishness of the heart, as it is written (Deuteronomy 10:16), “Circumcise the foreskin of your heart,” which Onkelos renders: “your heart’s foolishness.” Thus, foolishness is the spoiling of the creation which comes about through wisdom.


###### Likutei Moharan 49:1:11
[Likutei Moharan 49:1:11](https://torahapp.org/share/book/Likutei%20Moharan/r/49:1:11)

נִמְצָא, כְּשֶׁאָדָם חוֹשֵׁב מַחֲשָׁבוֹת טוֹבוֹת בְּלִבּוֹ אֵיךְ לַעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ, בָּזֶה נַעֲשֶׂה לִבּוֹ בִּבְחִינַת: צוּר לְבָבִי, וּבִבְחִינַת: וְלִבִּי חָלַל בְּקִרְבִּי, שֶׁבְּתוֹךְ הֶחָלָל יִתְגַּלּוּ פְּעֻלּוֹתָיו, וְעַל יְדֵי פְּעֻלּוֹתָיו וּמִדּוֹתָיו הַטּוֹבִים יִתְגַּלֶּה שֶׁהוּא מְקַבֵּל עֹל מַלְכוּת שָׁמַיִם שְׁלֵמָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
We see then that when a person thinks good thoughts in his heart on how he might serve God, his heart is then in the aspect of “*tzur* of my heart,” and of “and my heart is *ChaLaL* (hollowed) within me.” For within the *ChaLaL* (Space) his deeds are revealed. And through his good deeds and attributes it is revealed that he wholly accepts the yoke of the Kingship of Heaven.


###### Likutei Moharan 49:1:12
[Likutei Moharan 49:1:12](https://torahapp.org/share/book/Likutei%20Moharan/r/49:1:12)

וְזֶה פֵּרוּשׁ (תהלים פז): וְשָׁרִים כְּחוֹלְלִים וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the explanation of “*Sharim* (singers) and *cholelim* (dancers) alike [will proclaim:] ‘All my thoughts are of you’” (Psalms 87:7).


###### Likutei Moharan 49:1:13
[Likutei Moharan 49:1:13](https://torahapp.org/share/book/Likutei%20Moharan/r/49:1:13)

וְשָׁרִים – זֶה בְּחִינַת הִתְגַּלּוּת מַלְכוּת, בְּחִינַת: שָׂרָה עַל הָעוֹלָם כֻּלּוֹ (ברכות יג), בְּחִינַת (זכריה יד): וְהָיָה ה' לְמֶלֶךְ וְכוּ'. כְּחוֹלְלִים כָּל מַעְיָנַי בָּךְ – הַיְנוּ לְפִי הֶחָלָל שֶׁנַּעֲשֶׂה עַל־יְדֵי מַחְשְׁבוֹתָיו הַקְּדוֹשִׁים, כֵּן הִתְגַּלּוּת מַלְכוּתוֹ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“*ShaRim*” is the aspect of revealing His Kingship, corresponding to “*SaRah* (she ruled) over the entire world” (Berakhot 13a), and to “Then God will be King [over the entire world]” (Zechariah 14:9). “And *ChoLeLim* alike [will proclaim:] ‘All my thoughts are of you’”—i.e., the revelation of His Kingship is commensurate with the *ChaLaL* made through his holy thoughts.


###### Likutei Moharan 49:2:1
[Likutei Moharan 49:2:1](https://torahapp.org/share/book/Likutei%20Moharan/r/49:2:1)

ב וְזֶה בְּחִינַת (דברים י״א:י״ג): וּלְעָבְדוֹ בְּכָל לְבַבְכֶם; אֵיזֶהוּ עֲבוֹדָה שֶׁבַּלֵּב זֶה תְּפִלָּה (תענית ב). כִּי תְּפִלָּה בְּחִינַת מַלְכוּת דָּוִד, כְּמוֹ שֶׁכָּתוּב (תהילים ק״ט:ד׳): וַאֲנִי תְּפִלָּה. וְעִקַּר הַתְּפִלָּה תָּלוּי בַּלֵּב, שֶׁיָּשִׂים כָּל לִבּוֹ עָלֶיהָ, שֶׁלֹּא יִהְיֶה בִּבְחִינַת (ישעיהו כ״ט:י״ג): בִּשְׂפָתָם כִּבְּדוּנִי וְלִבָּם רִחַק מִמֶּנִּי. כִּי תְּפִלָּה שֶׁבַּלֵּב הִיא בְּחִינַת הִתְגַּלּוּת מַלְכוּתוֹ בְּתוֹךְ הֶחָלָל הַפָּנוּי, בְּתוֹךְ הַמִּדּוֹת, בְּתוֹךְ הָעוֹלָמוֹת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**2.** This corresponds to (Deuteronomy 11:13) “and serving Him with all your heart.” What is the service of the heart? It is prayer (Taanit 2a). For prayer is the aspect of the kingship of David, as it is written (Psalms 109:4), “but I am prayer.” And prayer, in the main, is dependent upon the heart. One should devote his entire heart to it, so that it is not in the aspect of ‘and they honor Me with their lips, but their heart is far from Me’ (Isaiah 29:13). This is because prayer in the heart is the aspect of revealing His Kingship within the Vacated Space, within the attributes, within the worlds.


###### Likutei Moharan 49:3:1
[Likutei Moharan 49:3:1](https://torahapp.org/share/book/Likutei%20Moharan/r/49:3:1)

ג וְזֶה בְּחִינַת הֵ"א, כִּי דָּלֶ"ת הָיְתָה, וְאִתְחַזְרַת וְנַעֲשֵׂית הֵ"א.. כִּי דָּלֶת הֲוַיְת – לְשׁוֹן דַּלָּה וַעֲנִיָּה. הַיְנוּ כְּשֶׁמְּטַמְטֵם לִבּוֹ בְּטִפְּשׁוּת, וְאֵין עָנִי אֶלָּא בְּדַעַת (נדרים מא), וְאָז הִיא בְּחִינַת דָלֶ"ת. וּכְשֶׁמְּקַדֵּשׁ מַחֲשַׁבְתּוֹ, וְלֵית קְדֻשָּׁה פָּחוֹת מֵעֲשָׂרָה (מגילה כג:), וְהִיא בְּחִינַת יוּ"ד (תיקון י) שֶׁמַּמְשִׁיךְ לְתוֹךְ הַדָּלֶ"ת, וְנַעֲשֵׂית ה':

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**3.** This is also the aspect of the *heh.* It was a *dalet,* but turned around and became through this the aspect of a *heh.* It was a *DaLet* —this connotes *DaLah* (poverty stricken) and poor. In other words, this is when a person clogs up his heart with foolishness—for “poor” is only in knowledge (Nedarim 41a) —so that it is then the aspect of *dalet.* But when he sanctifies his thoughts, there being no sanctity with less than ten (Megillah 23b), this is the *yod* that he draws into the *dalet* so that it becomes a *heh.*


###### Likutei Moharan 49:4:1
[Likutei Moharan 49:4:1](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:1)

ד וּכְשֶׁמֵּקִים הַתְּפִלָּה אֶת בְּחִינַת מַלְכוּת, בִּבְחִינַת: וּלְעָבְדוֹ בְּכָל לְבַבְכֶם, זֶה בְּחִינַת: הִיא הָעוֹלָה (ויקרא ו׳:ב׳); בְּחִינַת (שיר השירים ח׳:ה׳): מִי זֹאת עוֹלָה – מִי עִם זֹאת עוֹלָה (הקדמת הזוהר דף י ותיקון כא ל לח סט).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**4.** When prayer erects the aspect of *Malkhut,* corresponding to “and serving Him with all your heart,” this is the aspect of “she is the *olah* (burnt-offering)” (Leviticus 6:2). [This is] the aspect of “Who is this that *olah* (ascends)” (Song of Songs 8:5) —”who” ascends together with “this.”


###### Likutei Moharan 49:4:2
[Likutei Moharan 49:4:2](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:2)

וְהֵם שְׁנֵי בָּתִּים: בֵּיתָא עִלָּאָה וּבֵיתָא תַּתָּאָה, שֶׁיֵּשׁ לִשְׁנֵיהֶם עֲלִיָּה, כִּי לֹא אָבוֹא בְּעִיר עַד דִּבְקִרְבְּךָ קָדוֹשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
They are two houses: an upper house and a lower house. Both of them undergo an ascent, for “I will not enter the city until holiness is in your midst.”


###### Likutei Moharan 49:4:3
[Likutei Moharan 49:4:3](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:3)

[פֵּרוּשׁ, כִּי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה דָּרְשׁוּ (תענית ה) עַל פָּסוּק זֶה (הושע י״א:ט׳): בְּקִרְבְּךָ קָדוֹשׁ וְלֹא אָבוֹא בְּעִיר – נִשְׁבַּע הַקָּדוֹשׁ־בָּרוּךְ־ הוּא שֶׁלֹּא יִכְנֹס בִּירוּשָׁלַיִם שֶׁלְּמַעְלָה, עַד שֶׁיִּבְנֶה יְרוּשָׁלַיִם שֶׁלְּמַטָּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
{The explanation is: Our Sages, of blessed memory, expounded the verse “Unless holiness is in your midst, I will not enter” (Hosea 11:9) —the Holy One swore that He would not enter Jerusalem of above until Jerusalem of below was built (Taanit 5a).


###### Likutei Moharan 49:4:4
[Likutei Moharan 49:4:4](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:4)

וְאִיתָא בְּכִתְבֵי הָאֲרִ"י זַ"ל, שֶׁהַכַּוָּנָה עַל־פִּי סוֹד הוּא, שֶׁבִּינָה אִמָּא עִלָּאָה, בֵּיתָא עִלָּאָה, הִיא בְּחִינַת יְרוּשָׁלַיִם שֶׁלְּמַעְלָה. וּמַלְכוּת, בֵּיתָא תַּתָּאָה, הִיא בְּחִינַת יְרוּשָׁלַיִם שֶׁלְּמַטָּה. שֶׁאֵין הַיִּחוּד שֶׁלְּמַעְלָה, שֶׁהוּא בְּחִינַת עֲלִיַּת בֵּיתָא עִלָּאָה נִשְׁלָם, עַד שֶׁנִּבְנֶה וְנִשְׁלָם בְּחִינַת מַלְכוּת בִּשְׁלֵמוּת, שֶׁהִיא בְּחִינַת עֲלִיַּת בֵּיתָא תַּתָּאָה וְכוּ', עַיֵּן שָׁם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
We find in the writings of the Ari, of blessed memory, that the mystical intention [behind this] is that *Binah* —Upper *Imma,* the upper house—is the aspect of Jerusalem of above. *Malkhut* —the lower house—is the aspect of Jerusalem of below. The union above, which is the aspect of the ascent of the upper house, is not complete until the aspect of *Malkhut,* which is the aspect of the ascent of the lower house, is built up and becomes perfectly complete. See there.


###### Likutei Moharan 49:4:5
[Likutei Moharan 49:4:5](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:5)

וְזֶהוּ מַה שֶּׁכָּתַב רַבֵּנוּ זַ"ל: מִי עִם זֹאת עוֹלָה וְכוּ'; כִּי בִּינָה לִבָּא הִיא בְּחִינַת בֵּיתָא עִלָּאָה, בְּחִינַת מִי. וּמַלְכוּת, הִיא בְּחִינַת בֵּיתָא תַּתָּאָה, בְּחִינַת זֹאת. וְעַל־יְדֵי בְּחִינוֹת אֵלּוּ הַנַּ"ל הַנֶּאֱמָרִים בַּתּוֹרָה הַזֹּאת, עַל־יְדֵי־זֶה יֵשׁ לִשְׁנֵי בָּתִּים אֵלּוּ עֲלִיָּה, שֶׁהֵם בֵּיתָא עִלָּאָה וּבֵיתָא תַּתָּאָה, שֶׁהֵם בְּחִינַת: מִי עִם זֹאת,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is what Rebbe Nachman, of blessed memory, wrote: “‘Who’ ascends together with ‘this.’” For *Binah* is the heart; she is the aspect of the upper house, the aspect of “who.” *Malkhut* is the aspect of the lower house, the aspect of “this.” Through these aspects, which have been mentioned earlier in this lesson, these two houses—the upper house and the lower house, which are the aspect of “‘who’ together with ‘this’”—undergo an ascent.


###### Likutei Moharan 49:4:6
[Likutei Moharan 49:4:6](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:6)

הַיְנוּ עַל־יְדֵי שֶׁמְּצַמְצֵם אוֹר הִתְלַהֲבוּת לִבּוֹ, שֶׁלֹּא יִתְלַהֵב יוֹתֵר מִדַּי, כְּדֵי שֶׁיּוּכַל לַעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ בְּהַדְרָגָה וּבְמִדָּה, וּמְקַדֵּשׁ אֶת מַחֲשַׁבְתּוֹ לִבְלִי לַחֲשֹׁב שׁוּם מַחֲשָׁבוֹת רָעוֹת, רַק לַחֲשֹׁב תָּמִיד מַחֲשָׁבוֹת קְדוֹשׁוֹת, שֶׁהֵם בְּחִינַת יֵצֶר טוֹב, בְּחִינַת חָכְמָה שֶׁבַּלֵּב, שֶׁעַל־יְדֵי־זֶה מְצַיֵּר הַמִּדּוֹת טוֹבוֹת, וְזוֹכֶה לַעֲשׂוֹת פְּעֻלּוֹת וּמַעֲשִׂים טוֹבִים וּמִדּוֹת טוֹבוֹת. וְעַל־יְדֵי־זֶה נִתְגַּלֶּה בְּחִינַת מַלְכוּת, כִּי נִתְגַּלֶּה שֶׁהוּא מְקַבֵּל עֹל מַלְכוּת שָׁמַיִם שְׁלֵמָה,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In other words, by contracting the light of his heart’s flaming—in order that it not become excessively inflamed, so that he can serve God in stages and with measure—and by sanctifying his thoughts, without his thinking any evil thoughts, but rather always thinking holy thoughts—these being the aspect of the good inclination, the aspect of wisdom in the heart, through which he designs the good attributes and merits doing good deeds and actions, and [acquires] good attributes—through this, the aspect of *Malkhut* is revealed. For it is revealed that he wholly accepts the yoke of the Kingship of Heaven.


###### Likutei Moharan 49:4:7
[Likutei Moharan 49:4:7](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:7)

וְאָז יֵשׁ עֲלִיָּה לִבְחִינַת מַלְכוּת, שֶׁהִיא בֵּיתָא תַּתָּאָה. אֲזַי דַּיְקָא עוֹלֶה גַּם בֵּיתָא עִלָּאָה, שֶׁהִיא בְּחִינַת בִּינָה לִבָּא. כִּי בֶּאֱמֶת שְׁנֵיהֶם אֶחָד, וְאַחַת תְּלוּיָה בַּחֲבֶרְתָּה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Then, the aspect of *Malkhut,* which is the lower house, undergoes an ascent. Then, too, specifically the upper house, which corresponds to “*Binah* is the heart,” ascends. For in truth they are one, and one is dependent upon the other.


###### Likutei Moharan 49:4:8
[Likutei Moharan 49:4:8](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:8)

וּלְבָאֵר הָעִנְיָן קְצָת, צְרִיכִין לַחֲזֹר וּלְבָאֵר עִנְיַן הַתּוֹרָה הַזֹּאת. וּכְלַל הַתּוֹרָה הִיא, כִּי מְבֹאָר בְּ"עֵץ־חַיִּים" בִּתְחִלָּתוֹ, שֶׁכְּשֶׁהַשֵּׁם יִתְבָּרַךְ רָצָה לִבְרֹא אֶת הָעוֹלָם, הָיָה אוֹר הַקָּדוֹשׁ־בָּרוּךְ־הוּא אֵין סוֹף, וְלֹא הָיָה מָקוֹם לִבְרִיאַת הָעוֹלָמוֹת, וְהֻצְרַךְ כִּבְיָכוֹל לְצַמְצֵם אוֹר הָאֵין סוֹף לִצְדָדִין, וְנַעֲשָׂה חָלָל הַפָּנוּי, וּבְתוֹךְ הֶחָלָל הַפָּנוּי הַזֶּה בָּרָא כָּל הָעוֹלָמוֹת. וְכָל הָעוֹלָמוֹת נִבְרְאוּ עַל־יְדֵי חָכְמָה, כְּמוֹ שֶׁכָּתוּב: כֻּלָּם בְּחָכְמָה עָשִׂיתָ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In order to somewhat explain the matter we must go back and explain the theme of this lesson. The general principle of the lesson is that, as explained at the beginning of *Etz Chaim,* when God wanted to create the world, the Light of the Holy One was *ein sof* (infinite) and so there was no place for the creation of the worlds. He therefore, had to contract the Light of *Ein Sof* to the sides, so to speak, thus making a hollowed space. Within this *Chalal Hapanuy* (Hollowed or Vacated Space) He created all the worlds. And all the worlds were created by means of *Chokhmah,* as in, “You created everything with wisdom.”


###### Likutei Moharan 49:4:9
[Likutei Moharan 49:4:9](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:9)

וְעִקַּר תַּכְלִית בְּרִיאַת הָעוֹלָמוֹת הָיָה בִּשְׁבִיל הַמַּלְכוּת, הַיְנוּ כְּדֵי לְגַלּוֹת מַלְכוּתוֹ, שֶׁזֶּה אִי אֶפְשָׁר כִּי אִם עַל־יְדֵי הָעוֹלָמוֹת, כִּי אֵין מֶלֶךְ בְּלֹא עָם. וּבִשְׁבִיל זֶה הָיָה הַצִּמְצוּם שֶׁל הֶחָלָל הַפָּנוּי, כְּדֵי שֶׁיִּהְיֶה מָקוֹם לִבְרִיאַת הָעוֹלָמוֹת, כְּדֵי שֶׁיִּתְגַּלֶּה מַלְכוּתוֹ יִתְבָּרַךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, the essential purpose for creating the worlds was for the sake of *Malkhut* —i.e., in order to reveal His Kingship. This is possible only by means of the worlds, for there can be no king without a nation. Because of this there was a contraction of the *Chalal Hapanuy,* so that there would be a place for the creation of the worlds, so that God’s Kingship might be revealed.


###### Likutei Moharan 49:4:10
[Likutei Moharan 49:4:10](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:10)

כָּל זֶה מְבֹאָר בַּזֹּהַר וּבַכְּתָבִים. וְרַבֵּנוּ זַ"ל מְבָאֵר כָּל זֶה בְּכָל אָדָם. כִּי כָּל אֶחָד מִיִּשְׂרָאֵל הוּא חֵלֶק אֱלוֹקַּ מִמַּעַל, וְעִקַּר הָאֱלֹקוּת – בַּלֵּב, וְהָאֱלֹקוּת שֶׁבְּלֵב אִישׁ הַיִּשְׂרְאֵלִי הוּא בְּחִינַת אֵין סוֹף, כִּי אוֹר לַהֲבִיּוּתוֹ הוּא עַד אֵין סוֹף, הַיְנוּ אֵין סוֹף וְאֵין תַּכְלִית לִתְשׁוּקָתוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
All this is explained in the *Zohar* and the writings, and Rebbe Nachman, of blessed memory, explains how all this applies to every person. For each and every Jew is “a portion of God from above,” and the essence of Godliness is in the heart. Moreover, the Godliness in a Jewish heart is the aspect of *ein sof.* This is because the light of its flaming reaches to *Ein Sof* —i.e., there is no end or limit to its yearning.


###### Likutei Moharan 49:4:11
[Likutei Moharan 49:4:11](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:11)

וּלְפִי גֹּדֶל הַהִתְלַהֲבוּת הַלֵּב שֶׁל אִישׁ הַיִּשְׂרְאֵלִי שֶׁהוּא עַד אֵין סוֹף, לֹא הָיָה אֶפְשָׁר לוֹ לַעֲשׂוֹת שׁוּם עֲבוֹדָה, וְלֹא הָיָה יָכוֹל לְגַלּוֹת שׁוּם מִדָּה טוֹבָה, כִּי מִגֹּדֶל הִתְלַהֲבוּתוֹ עַד אֵין סוֹף, אֵינוֹ יָכוֹל לַעֲשׂוֹת שׁוּם דָּבָר. שֶׁזֶּהוּ בְּחִינַת מַה שֶּׁבִּתְחִלַּת הַבְּרִיאָה לֹא הָיָה מָקוֹם לַבְּרִיאָה, מֵחֲמַת שֶׁהָיָה הַכֹּל אֵין סוֹף כַּנַּ"ל, כִּי בְּרִיאַת הָעוֹלָמוֹת, הֵן הֵן הַמִּדּוֹת כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, considering the degree to which the heart of a Jew is set aflame, reaching all the way to *Ein Sof,* it would be impossible to perform any devotion or reveal any good attribute. For by virtue of its great flaming till *Ein Sof,* he is incapable of doing anything—this being the aspect of the beginning of creation, when there was no room for the creation because everything was *Ein Sof.* This is because creation of the worlds [is creation] of the attributes themselves, as explained above.


###### Likutei Moharan 49:4:12
[Likutei Moharan 49:4:12](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:12)

וְעַל־כֵּן בְּהֶכְרֵחַ צָרִיךְ הָאָדָם לְצַמְצֵם אוֹר הִתְלַהֲבוּת לִבּוֹ שֶׁהוּא עַד אֵין סוֹף, כְּדֵי שֶׁיּוּכַל לַעֲבֹד אֶת הַשֵּׁם בְּהַדְרָגָה וּבְמִדָּה, כִּי הַשֵּׁם יִתְבָּרַךְ רוֹצֶה בַּעֲבוֹדָתֵנוּ, שֶׁנַּעֲבֹד אוֹתוֹ בְּעֻבְדּוֹת וּבְמִדּוֹת טוֹבוֹת, שֶׁזֶּה אִי אֶפְשָׁר כִּי אִם עַל־יְדֵי הַצִּמְצוּם כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore a person certainly has to contract the light of his heart’s flaming, which is till *Ein Sof,* in order that he might serve God in stages and with measure. For God desires our service, that we serve Him with devotions and good attributes, which is possible only by means of the contraction, as explained above.


###### Likutei Moharan 49:4:13
[Likutei Moharan 49:4:13](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:13)

וּכְשֶׁמְּצַמְּצֵם אֶת אוֹר לַהֲבִיּוּת לִבּוֹ, אֲזַי נִשְׁאָר חָלָל פָּנוּי בַּלֵּב, בְּחִינַת: וְלִבִּי חָלָל בְּקִרְבִּי, (שֶׁזֶּהוּ סוֹד חָלָל הַפָּנוּי שֶׁהָיָה בִּתְחִלַּת הַבְּרִיאָה), וּבְתוֹךְ זֶה הֶחָלָל הַפָּנוּי נִתְגַּלִּין מִדּוֹתָיו הַטּוֹבוֹת, שֶׁהֵם סוֹד בְּרִיאַת הָעוֹלָמוֹת, שֶׁהָיָה בְּתוֹךְ חָלָל הַפָּנוּי הַנַּ"ל. כִּי הַמִּדּוֹת הֵן הֵן הָעוֹלָמוֹת כַּנַּ"ל,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, when he contracts the light of his heart’s flaming, there is an hollowed space left in the heart, corresponding to “and my heart is hollowed within me” (this being the deeper meaning of the Vacated Space at the beginning of creation). And within this hollowed space, his good attributes—this being the deeper meaning behind the creation of the worlds that took place within the *Chalal Hapanuy* —are revealed. For the attributes are themselves the worlds, as explained above.


###### Likutei Moharan 49:4:14
[Likutei Moharan 49:4:14](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:14)

הַיְנוּ כִּי עַל־יְדֵי הַצִּמְצוּם שֶׁמְּצַמְצֵם אֶת אוֹר הַהִתְלַהֲבוּת, שֶׁעַל־יְדֵי־זֶה נַעֲשֶׂה בְּחִינַת חָלָל הַפָּנוּי, בְּחִינַת: וְלִבִּי חָלַל בְּקִרְבִּי, עַל־יְדֵי־זֶה הוּא עוֹבֵד אֶת הַשֵּׁם יִתְבָּרַךְ בְּהַדְרָגָה וּבְמִדָּה, וְעוֹשֶׂה מַעֲשִׂים טוֹבִים וּמִדּוֹת טוֹבוֹת, שֶׁכָּל זֶה הוּא בְּחִינַת הִתְגַּלּוּת הַמִּדּוֹת, שֶׁהֵן הָעוֹלָמוֹת, בְּתוֹךְ חָלָל הַפָּנוּי שֶׁבַּלֵּב.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In other words, by means of the contraction, his having contracted the light of the flaming, the aspect of the *Chalal Hapanuy* is made, corresponding to “and my heart is hollowed within me.” Through this he serves God in stages and with measure, doing good deeds and [acquiring] good attributes. For all this is the aspect of revealing the attributes, the worlds, within the hollowed space in the heart.


###### Likutei Moharan 49:4:15
[Likutei Moharan 49:4:15](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:15)

וְעִקַּר בְּרִיאַת הָעוֹלָמוֹת הָיָה עַל־יְדֵי חָכְמָה כַּנַּ"ל, וְזֶה הוּא בְּחִינַת מַה שֶּׁעִקַּר עֲבוֹדַת הַשֵּׁם לִזְכּוֹת לְמִדּוֹת וּמַעֲשִׂים טוֹבִים, הוּא עַל־יְדֵי שֶׁשּׁוֹמֵר הַחָכְמָה שֶׁבַּלֵּב, שֶׁהוּא הַמַּחֲשָׁבָה שֶׁבַּלֵּב, שֶׁצְּרִיכִין לִשְׁמֹר מְאֹד הַמַּחֲשָׁבָה שֶׁבַּלֵּב, שֶׁהוּא בְּחִינַת חָכְמַת לֵב, שֶׁזֶּהוּ עִקַּר הַיְצָרִין, כִּי מַחֲשָׁבוֹת טוֹבוֹת הֵם יֵצֶר טוֹב, וּמַחֲשָׁבוֹת רָעוֹת הֵם יֵצֶר הָרָע.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now, the creation of the worlds was mainly by means of *Chokhmah,* as explained above. This is the aspect of why the essence of serving God, meriting good attributes and deeds, is through guarding the wisdom in the heart—i.e., the thought in the heart. For we must carefully guard the thought in the heart, which is the aspect of a wise heart—this being the essence of the inclinations. The good thoughts are the good inclination, and the evil thoughts are the evil inclination.


###### Likutei Moharan 49:4:16
[Likutei Moharan 49:4:16](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:16)

הַיְנוּ כְּשֶׁחוֹשֵׁב מַחֲשָׁבוֹת טוֹבוֹת, שֶׁזֶּהוּ בְּחִינַת חָכְמָה שֶׁבַּלֵּב, אֲזַי עַל יְדֵי זֶה זוֹכֶה לִפְעֻלּוֹת וּמִדּוֹת טוֹבוֹת, שֶׁזֶּהוּ בְּחִינַת הִתְגַּלּוּת הַבְּרִיאָה, שֶׁהִיא הַמִּדּוֹת, בְּתוֹךְ חָלָל הַפָּנוּי, עַל־יְדֵי הַחָכְמָה שֶׁבַּלֵּב, שֶׁהוּא בְּחִינַת מַחֲשָׁבוֹת טוֹבוֹת שֶׁבַּלֵּב כַּנַּ"ל. אֲבָל כְּשֶׁחוֹשֵׁב מַחֲשָׁבוֹת רָעוֹת, חַס וְשָׁלוֹם, אֲזַי הוּא מְקַלְקֵל הֶחָלָל שֶׁבַּלֵּב, שֶׁהוּא סוֹד חָלָל הַפָּנוּי, וַאֲזַי הוּא מְטַמְטֵם הֶחָלָל שֶׁבַּלֵּב, בִּבְחִינַת עָרְלַת לֵב וְכַנַּ"ל. וְזֶהוּ בְּחִינַת קִלְקוּל הַבְּרִיאָה, שֶׁהָיָה עַל־יְדֵי הַחָכְמָה שֶׁבַּלֵּב כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In other words, when he thinks good thoughts, this being the aspect of the wisdom in the heart, then, as a result, he merits good deeds and attributes. This is the aspect of the revelation of the creation/the attributes within the *Chalal Hapanuy* by means of the wisdom in the heart, which, as explained above, is the aspect of the good thoughts in the heart. But when he thinks evil thoughts, God forbid, he then spoils the space in the heart, this being the deeper meaning of the Vacated Space. Hence, he clogs up the space in the heart, in the aspect of a foreskinned heart. This is the aspect of the spoiling of the creation, which came about through the wisdom in the heart, as explained above.


###### Likutei Moharan 49:4:17
[Likutei Moharan 49:4:17](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:17)

וְכָל עִקַּר הָעֲבוֹדָה שֶׁצְּרִיכִין לַצִּמְצוּם הַנַּ"ל, וְלַחֲשֹׁב מַחֲשָׁבוֹת טוֹבוֹת, כְּדֵי לִזְכּוֹת לְמַעֲשִׂים טוֹבִים וּמִדּוֹת טוֹבוֹת, כָּל זֶה הוּא בִּשְׁבִיל לְגַלּוֹת מַלְכוּתוֹ יִתְבָּרַךְ, שֶׁבִּשְׁבִיל זֶה הָיָה עִקַּר הַבְּרִיאָה כַּנַּ"ל. כִּי עַל־יְדֵי שֶׁזּוֹכֶה לִפְעֻלּוֹת וּמִדּוֹת טוֹבוֹת עַל־יְדֵי כָּל הַנַּ"ל, עַל־יְדֵי־זֶה מְקַבֵּל עָלָיו עֹל מַלְכוּת שָׁמַיִם שְׁלֵמָה, שֶׁזֶּהוּ בְּחִינַת הִתְגַּלּוּת מַלְכוּתוֹ יִתְבָּרַךְ, שֶׁנִּתְגַּלֶּה עַל־יְדֵי בְּרִיאַת הָעוֹלָמוֹת שֶׁבְּתוֹךְ הֶחָלָל הַפָּנוּי, עַל־יְדֵי הַחָכְמָה וְכַנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, the crux of the service—for which we need the above mentioned contraction and to think good thoughts in order to merit good deeds and good attributes—is entirely so as to reveal His Kingship. Creation was essentially for this purpose. For by meriting through all of the above to good deeds and attributes, he wholly accepts the yoke of the Kingship of Heaven. This is the aspect of the revelation of God’s Kingship, which is revealed by means of the creation of the worlds that are within the *Chalal Hapanuy* through *Chokhmah.*


###### Likutei Moharan 49:4:18
[Likutei Moharan 49:4:18](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:18)

וְהַכְּלָל, שֶׁבְּרִיאַת הָעוֹלָמוֹת, וַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ בִּפְעֻלּוֹת וּמִדּוֹת טוֹבוֹת, הֵם בְּחִינָה אַחַת מַמָּשׁ וְכַנַּ"ל, וְהָבֵן הֵיטֵב:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
The principle is that the creation of the worlds and serving God through good deeds and attributes are one and the same aspect, as explained above. Understand this well.


###### Likutei Moharan 49:4:19
[Likutei Moharan 49:4:19](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:19)

וְאָז, כְּשֶׁנִּתְגַּלֶּה מַלְכוּתוֹ יִתְבָּרַךְ עַל־יְדֵי מַעֲשָׂיו וּמִדּוֹתָיו הַטּוֹבִים, שֶׁנִּתְגַּלּוּ בְּתוֹךְ הֶחָלָל שֶׁבְּלִבּוֹ כַּנַּ"ל, זֶהוּ בְּחִינַת עֲלִיַּת שְׁנֵי הַבָּתִּים הַנַּ"ל: מִי עִם זֹאת, בֵּיתָא עִלָּאָה וּבֵיתָא תַּתָּאָה כַּנַּ"ל. כִּי הִתְגַּלּוּת הַמַּלְכוּת זֶה בְּחִינַת בֵּיתָא תַּתָּאָה, וּתְחִלַּת הַצִּמְצוּם, שֶׁהוּא הֶחָלָל הַפָּנוּי שֶׁבַּלֵּב, זֶה בְּחִינַת בֵּיתָא עִלָּאָה, שֶׁעִקַּר כַּוָּנַת הַצִּמְצוּם הָיָה בִּשְׁבִיל עֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, כְּדֵי לִזְכּוֹת לְגַלּוֹת מַלְכוּתוֹ יִתְבָּרַךְ. וְעַל כֵּן אֵין נִשְׁלָם תִּקּוּן וַעֲלִיַּת בֵּיתָא עִלָּאָה, עַד שֶׁעוֹלֶה בֵּיתָא תַּתָּאָה, דְּהַיְנוּ עַד שֶׁנִּתְגַּלֶּה מַלְכוּתוֹ יִתְבָּרַךְ, שֶׁזֶּה עִקַּר תַּכְלִית כַּוָּנַת הַבְּרִיאָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And once God’s Kingship is revealed through his good deeds and attributes, which were revealed within the space inside his heart, this is the elevation of the above mentioned two houses—“‘who’ together with ‘this,’” the upper house and the lower house. For the revelation of *Malkhut* is the aspect of the lower house, whereas the beginning of the contraction, which is the hollowed space in the heart, is the aspect of the upper house. This is because the main intention behind the contraction was in order to serve God so as to merit revealing God’s Kingship. Therefore, the rectification and elevation of the upper house is not complete until there is an ascent of the lower house—i.e., until God’s Kingship is revealed—as this is the intended purpose behind the creation.


###### Likutei Moharan 49:4:20
[Likutei Moharan 49:4:20](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:20)

וְאָז כְּשֶׁנִּתְגַּלֶּה מַלְכוּתוֹ יִתְבָּרַךְ, אָז דַּיְקָא יֵשׁ עֲלִיָּה לְבֵיתָא עִלָּאָה, כִּי אָז דַּיְקָא עוֹלִים שְׁנֵיהֶם יַחַד, בֵּיתָא עִלָּאָה וּבֵיתָא תַּתָּאָה, בִּבְחִינַת: מִי זֹאת עוֹלָה – מִי עִם זֹאת עוֹלָה וְכוּ' כַּנַּ"ל. כִּי לֹא אָבוֹא בְּעִיר עַד דִּבְקִרְבְּךָ קָדוֹשׁ – שֶׁאֵין הַקָּדוֹשׁ־בָּרוּךְ־הוּא נִכְנָס בִּירוּשָׁלַיִם שֶׁלְּמַעְלָה, שֶׁהִיא בִּינָה לִבָּא וְכוּ' כַּנַּ"ל, עַד שֶׁיִּבְנֶה יְרוּשָׁלַיִם שֶׁלְּמַטָּה, שֶׁהוּא בְּחִינַת הִתְגַּלּוּת מַלְכוּתוֹ יִתְבָּרַךְ כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And so, when God’s Kingship is revealed, precisely then the upper house undergoes an ascent. For precisely then, the two of them, the upper house and the lower house, ascend together in the aspect of “Who is this that ascends”—”who” ascends together with “this,” as explained above. For “I will not enter the city until holiness is in your midst”—the Holy One will not enter Jerusalem of above, which is “*Binah* is the heart,” until Jerusalem of below, the aspect of the revelation of God’s Kingship, is built.


###### Likutei Moharan 49:4:21
[Likutei Moharan 49:4:21](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:21)

וְכָל זֶה הוּא בְּחִינַת תְּפִלָּה, שֶׁהִיא עֲבוֹדָה שֶׁבַּלֵּב. כִּי תְּפִלָּה שֶׁבַּלֵּב, הִיא בְּחִינַת הִתְגַּלּוּת מַלְכוּתוֹ שֶׁבְּתוֹךְ חָלָל הַפָּנוּי שֶׁבַּלֵּב כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now all this is the aspect of prayer, which is the service of the heart. For prayer of the heart is the aspect of revealing His Kingship that is within the heart’s hollowed space.


###### Likutei Moharan 49:4:22
[Likutei Moharan 49:4:22](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:22)

וְהָבֵן מְאֹד, כִּי הַדְּבָרִים עֲמֻקִּים מְאֹד מְאֹד, וְרַבֵּנוּ זַ"ל קִצֵּר כָּאן וְדִבֵּר הַכֹּל בְּרֶמֶז, כְּמָאן דְּמַחְוֵי בְּמָחוֹג, וְהַדְּבָרִים נְכוֹחִים לַמֵּבִין. וְהָעִקָּר לְקַיְּמָם כִּפְשׁוּטָן, לִשְׁמֹר עַצְמוֹ מְאֹד מִמַּחֲשָׁבוֹת רָעוֹת, כִּי מַחֲשָׁבוֹת רָעוֹת הֵם עִקַּר הַיֵּצֶר הָרָע, בְּחִינַת יְצִירָה לְבִישׁ. עַל כֵּן צְרִיכִין לִשְׁמֹר מַחֲשַׁבְתּוֹ מְאֹד, וּלְהַכְרִיחַ עַצְמוֹ תָּמִיד לַחֲשׁוֹב מַחֲשָׁבוֹת טוֹבוֹת, שֶׁהֵם בְּחִינַת יֵצֶר טוֹב, וְלִזְכּוֹת לַעֲשׂוֹת עַל־יְדֵי־ זֶה מַעֲשִׂים טוֹבִים וּמִדּוֹת טוֹבוֹת וְכוּ', וּלְהִתְפַּלֵּל בְּכַוָּנָה וְלַעֲשׂוֹת תְּשׁוּבָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Consider this well, because the ideas are very, very deep and Rebbe Nachman, of blessed memory, was brief and said everything through hints, like one who converses by making gestures. Yet for the discerning, the words are unambiguous. The main thing is to fulfill them simply: to carefully guard oneself from evil thoughts, for evil thoughts are the essence of the evil inclination—corresponding to “a formation for evil.” Therefore, a person must carefully guard his thinking and force himself to always think good thoughts, which are the aspect of the good inclination, and merit thereby good deeds and good attributes, etc., to pray attentively and to repent.


###### Likutei Moharan 49:4:23
[Likutei Moharan 49:4:23](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:23)

וּבַתְּחִלָּה צְרִיכִין לְצַמְצֵם הִתְלַהֲבוּת לִבּוֹ שֶׁלֹּא יִבְעַר יוֹתֵר מִדַּי, כִּי צְרִיכִין לַעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ בְּהַדְרָגָא וּבְמִדָּה דַּיְקָא, וּשְׁאָר כָּל הַדְּרָכִים קְדוֹשִׁים וּטְהוֹרִים, וְעֵצוֹת נְכוֹנוֹת, שֶׁיְּכוֹלִין לְהוֹצִיא מִתּוֹךְ דִּבְרֵי הַתּוֹרָה הַקְּדוֹשָׁה הַנּוֹרָאָה הַזֹּאת. וְעוֹד לֶאֱלוֹקַּ מִלִּין בְּכָל זֶה, וְיִתְבָּאֵר בְּמָקוֹם אַחֵר קְצָת, כִּי לֹא יַסְפִּיקוּ הֲמוֹן יְרִיעוֹת לְבָאֵר דִּבּוּר אֶחָד מִדִּבּוּרָיו הַנּוֹרָאִים, וְדַי בָּזֶה כָּעֵת. וְנַחֲזֹר לְעִנְיָן רִאשׁוֹן:]

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Thus, at the outset, a person has to contract the flaming of his heart, so that it should not burn excessively. For it is necessary to serve God specifically in stages and with measure, and [with] all the other holy and pure paths and proper counsels that it is possible to cull from this awesomely holy lesson. “There is still more to say for God” (Job 36:2) about this, and it will be somewhat explained elsewhere, for many reams of paper would not be enough when clarifying even one of his awesome teachings. Let this suffice for the present.] {Let us return to the original topic..


###### Likutei Moharan 49:4:24
[Likutei Moharan 49:4:24](https://torahapp.org/share/book/Likutei%20Moharan/r/49:4:24)

וּבִשְׁבִיל זֶה, נִקְרָא נִיסָן אָבִיב, אָלֶ"ף עִם בֵּי"ת, יוּ"ד עִם בֵּי"ת. וְזֶה יִחוּדָא עִלָּאָה וְיִחוּדָא תַּתָּאָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Because of this, Nissan is called *AVYV* (spring): an *Aleph* with a *Vet,* a *Yod* with a *Vet.* This is the upper union and the lower union.


###### Likutei Moharan 49:5:1
[Likutei Moharan 49:5:1](https://torahapp.org/share/book/Likutei%20Moharan/r/49:5:1)

ה וְזֶה בְּחִינַת הַשִּׁיר שֶׁיִּתְעַר לֶעָתִיד, וְהוּא שִׁיר פָּשׁוּט, כָּפוּל, מְשֻׁלָּשׁ, מְרֻבָּע, וְהֵם עֲשָׂרָה מִינֵי נִגּוּנָא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**5.** This is the aspect of the song that will be roused in the Future. It is a simple-twofold-threefold-fourfold song, this being the Ten Kinds of Song.


###### Likutei Moharan 49:5:2
[Likutei Moharan 49:5:2](https://torahapp.org/share/book/Likutei%20Moharan/r/49:5:2)

זֶה בְּחִינַת הֵא, שֶׁהִיא דָּלֶת עִם יוּד. דָּלֶ"ת, זֶה בְּחִינַת שִׁיר פָּשׁוּט, כָּפוּל, מְשֻׁלָּשׁ, מְרֻבָּע. יוּד, זֶה בְּחִינַת עֲשָׂרָה מִינֵי נִגּוּנָא.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the *heh,* which is a *dalet* and a *yod.* The *dalet* is the aspect of a simple-twofold-threefold-fourfold song; the *yod* is the aspect of the Ten Kinds of Song.


###### Likutei Moharan 49:5:3
[Likutei Moharan 49:5:3](https://torahapp.org/share/book/Likutei%20Moharan/r/49:5:3)

וְזֶה עַל־יְדֵי הִתְגַּלּוּת מַלְכוּתוֹ, בִּבְחִינַת שָׂרָה עַל כָּל הָעוֹלָם. וְשָׂרָה זֶה בְּחִינַת שִׁיר, בְּחִינַת: וְשָׁרִים כְּחוֹלְלִים. וְזֶה בְּחִינַת מַלְכוּת דָּוִד, שֶׁהוּא בְּחִינַת: נְעִים זְמִירוֹת יִשְׂרָאֵל (שמואל־ב כג).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This comes about through the revelation of His Kingship, in the aspect of “*sarah* (she ruled) over the entire world.” And *SaRah* is the aspect of *ShiR* (song), corresponding to “Then the *ShaRim* (singers) will be like flute players.” This is also the aspect of the kingdom of David, for he is “the sweet singer of Israel” (2 Samuel 23:1).


###### Likutei Moharan 49:5:4
[Likutei Moharan 49:5:4](https://torahapp.org/share/book/Likutei%20Moharan/r/49:5:4)

וְזֶה פֵּרוּשׁ (ב"מ נט): אִתְּתָךְ גּוּצָא – גְּחֹן וּלְחִישׁ, פֵּרֵשׁ רַשִׁ"י: שְׁמַע עֲצָתָהּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the explanation of: If your wife is short, bend down and *l’ chish* (listen) [to her] (Bava Metzia 59a). Rashi comments: listen to her counsel.


###### Likutei Moharan 49:5:5
[Likutei Moharan 49:5:5](https://torahapp.org/share/book/Likutei%20Moharan/r/49:5:5)

כִּי בֶּאֱמֶת אִשָּׁה יִרְאַת הַשֵּׁם הִיא בְּחִינַת עֵצָה. כְּשֶׁהַתְּפִלָּה, הַיְנוּ בְּחִינַת מַלְכוּת, בְּשִׁפְלוּת וּבְקַטְנוּת, בִּבְחִינַת אִתְּתָךְ גּוּצָא, בִּבְחִינַת (שיר השירים ח׳:ח׳): אָחוֹת לָנוּ קְטַנָּה, בְּחִינַת (בראשית א׳:ט״ז): אֶת הַמָּאוֹר הַקָּטֹן, בִּבְחִינַת עֲצָתוֹ נוֹפָלֶת (סנהדרין כב ע"ש) –

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In fact, a Godfearing woman is the aspect of advice. When the prayer—i.e., the aspect of David’s kingdom—is lowly and *KaTNut* (constricted)—in the aspect of “your wife is short,” and “we have a *KTaNa* (little) sister” (Song of Songs 8:8) —it corresponds to “the *KaTaN* (lesser) light” (Genesis 1:16), in the aspect of “his counsel falls away” (Sanhedrin 22a).


###### Likutei Moharan 49:5:6
[Likutei Moharan 49:5:6](https://torahapp.org/share/book/Likutei%20Moharan/r/49:5:6)

צָרִיךְ לְהָקִים אוֹתָהּ, בִּבְחִינַת (עמוס ט׳:י״א): אָקִים אֶת סֻכַּת דָּוִד. וְסֻכָּה זוֹ שָׂרָה, שֶׁסָּכְתָה בְּרוּחַ הַקֹּדֶשׁ (מגילה יד), וְשָׂרָה זֶה מַלְכוּת, בִּבְחִינַת (משלי י״ט:כ״א): עֲצַת ה' הִיא תָקוּם, בִּבְחִינַת (בראשית א׳:ט״ז): שְׁנֵי הַמְּאוֹרוֹת הַגְּדוֹלִים.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
[When prayer is lowly] it is necessary to erect it, in the aspect of “I will erect the fallen *sukkah* (booth) of David” (Amos 9:11). *SuKkah* is SaRah, for “she *SaKhtah* (foresaw) with the spirit of holiness” (Megillah 14a), and Sarah is *Malkhut.* [Prayer is also] the aspect of “the counsel of God that will stand” (Proverbs 19:19), and the aspect of “the two great lights” (Genesis 1:16).


###### Likutei Moharan 49:5:7
[Likutei Moharan 49:5:7](https://torahapp.org/share/book/Likutei%20Moharan/r/49:5:7)

וְזֶה: וּלְחִישׁ לָהּ – תְּקַבֵּל עֲצָתָהּ. וְזֶה עֲלִיּוֹת הַתְּפִלָּה שֶׁהִיא בְּלַחַשׁ, שֶׁהִיא עֲבוֹדָה שֶׁבַּלֵּב:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is “*L’ChiSh* (listen) to her” and accept her counsel—the aspect of the ascent of the prayer, which is [recited] *b’LaChaSh* (silently), for it is the service of the heart.


###### Likutei Moharan 49:6:1
[Likutei Moharan 49:6:1](https://torahapp.org/share/book/Likutei%20Moharan/r/49:6:1)

ו וְזֶה בְּחִינַת תְּשׁוּבָה, כְּמוֹ שֶׁכָּתוּב (שמואל־ב כג): הוּקַם עָל – עֻלָּהּ שֶׁל תְּשׁוּבָה (מו"ק טז:). וּתְשׁוּבָה הִיא אוֹתִיּוֹת תָּשׁוּב ה', שֶׁנַּעֲשֵׂית מִדָּלֶת ה'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**6.** This is also the aspect of repentance, as it is written (2 Samuel 23:1), “set *OL* (on high)”— *OoLah* (the yoke) of repentance (Avodah Zarah 4b-5a). *TeShUVaH* (repentance) is the letters *TaShUV Heh* (return the *heh*): the *dalet* is made into a *heh.*


###### Likutei Moharan 49:6:2
[Likutei Moharan 49:6:2](https://torahapp.org/share/book/Likutei%20Moharan/r/49:6:2)

וְעִקַּר הַתְּשׁוּבָה תָּלוּי בַּלֵּב, כְּמוֹ שֶׁכָּתוּב (ישעיה ו): וּלְבָבוֹ יָבִין וְשָׁב. וְזֶה בְּחִינַת: מִי זֹאת עוֹלָה – מִי עִם זֹאת עוֹלָה. עֻלָּהּ שֶׁל תְּשׁוּבָה – עֲלִיָּתָהּ שֶׁל תְּשׁוּבָה, עִם מִי.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now the essence of repentance is dependent upon the heart, as it is written (Isaiah 6:10), “understand with its heart and so repent.” This corresponds to “Who is this that ascends”—”who” *olah* (ascends) together with “this”; the *oolah* of repentance—the ascent of repentance together with “who.”


###### Likutei Moharan 49:6:3
[Likutei Moharan 49:6:3](https://torahapp.org/share/book/Likutei%20Moharan/r/49:6:3)

וְזֶהוּ בְּחִינַת (יומא פו): גְּדוֹלָה תְּשׁוּבָה, שֶׁמַּגַּעַת עַד כִּסֵּא הַכָּבוֹד, וְזֶה (שם:): גְּדוֹלָה תְּשׁוּבָה, שֶׁמְּקָרֶבֶת הַגְּאֻלָּה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This also corresponds to “Great is repentance, for it reaches to the Throne of Glory” (Yoma 86a). This is also, “Great is repentance, for it hastens the redemption” (ibid. 86b).


###### Likutei Moharan 49:6:4
[Likutei Moharan 49:6:4](https://torahapp.org/share/book/Likutei%20Moharan/r/49:6:4)

כִּי לֶעָתִיד, לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת, יִתְגַּלֶּה אוֹרַיְתָא דְּעַתִּיקָא סְתִימָאָה, כְּמוֹ שֶׁכָּתוּב (ישעיהו נ״ח:י״ד): אָז תִּתְעַנַּג עַל ה' – עַל ה' דַּיְקָא, הוּא עַתִּיקָא סְתִימָאָה (זוהר ויחי דף ריט ע"ש), וְזֶה עִקַּר עֹנֶג שַׁבָּת.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
For in the Future, at the time that is entirely Shabbat, the Torah of the Hidden Ancient One will be revealed. As it is written (Isaiah 58:14), “then you will delight over God.” Specifically “*over* God,” that being the Hidden Ancient One. This is the essence of the delight of Shabbat.


###### Likutei Moharan 49:6:5
[Likutei Moharan 49:6:5](https://torahapp.org/share/book/Likutei%20Moharan/r/49:6:5)

וְשַׁבָּת זֶה בְּחִינַת תְּשׁוּבָה, כְּמוֹ שֶׁכָּתוּב (דברים ל): וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And ShaBbaT is the aspect of *TeShuVah* (repentance), as it is written (Deuteronomy 30:2), “Then *ShaVTa* (you will return) to God your Lord.”


###### Likutei Moharan 49:6:6
[Likutei Moharan 49:6:6](https://torahapp.org/share/book/Likutei%20Moharan/r/49:6:6)

וְזֶה בְּחִינַת: גְּדוֹלָה תְּשׁוּבָה – כְּשֶׁמַּעֲלֶה תְּשׁוּבָה מִבְּחִינַת: אֶת הַמָּאוֹר הַקָּטֹן, מִבְּחִינַת: אָחוֹת לָנוּ קְטַנָּה, לִבְחִינַת גְּדוֹלָה, לִבְחִינַת (ישעיה ל): וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה. שֶׁמַּגַּעַת עַד כִּסֵּא הַכָּבוֹד – הַיְנוּ שֶׁעַל־יְדֵי־זֶה יַגִּיעַ וְיַשִּׂיג אוֹרַיְתָא דְּעַתִּיקָא סְתִימָאָה.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the aspect of “Great is repentance.” He elevates repentance from the aspect of “the lesser light,” from the aspect of “we have a little sister,” to the aspect of big, to the aspect of “the light of the moon will be like the light of the sun” (Isaiah 30:26). “It reaches to the Throne of Glory”—i.e., through this he attains and comprehends the Torah of the Hidden Ancient One.


###### Likutei Moharan 49:6:7
[Likutei Moharan 49:6:7](https://torahapp.org/share/book/Likutei%20Moharan/r/49:6:7)

וְזֶה כִּסֵּא הַכָּבוֹד, שֶׁמְּכַסִּין אוֹתָהּ. בִּבְחִינַת (משלי כז): וּכְבָשִׂים לִלְבוּשֶׁךָ, דְּבָרִים שֶׁהֵם כִּבְשׁוֹנוֹ שֶׁל עוֹלָם יִהְיוּ תַּחַת לְבוּשֶׁךָ (חגיגה יד). שֶׁמְּכַסִּין אוֹתָהּ, בִּבְחִינַת (משלי כה): כְּבוֹד אֱלֹקִים הַסְתֵּר דָּבָר. וְזֶה כִּסֵּא הַכָּבוֹד, שֶׁמְּכַסִּין מִפְּנֵי כְּבוֹד אֱלֹקִים, וְאַתָּה תַּגִּיעַ וְתַשִּׂיג אוֹתָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is “the *KiSay* of Glory” that covers [this Torah] in the aspect of “*KVaSim* (sheep) to provide you with clothing” (Proverbs 27:26) —things that are *KiVShon* (mysteries) of the world will be under your clothing (Chagigah 13a). And they cover it in the aspect of “It is the glory of God to conceal a matter” (Proverbs 25:2). This is “the Throne of Glory”—it covers [the Torah of the Hidden Ancient One] out of [deference for] the glory of God, yet you will reach it and comprehend it.


###### Likutei Moharan 49:6:8
[Likutei Moharan 49:6:8](https://torahapp.org/share/book/Likutei%20Moharan/r/49:6:8)

וְזֶה בְּחִינַת בְּרֵאשִׁית, בֵּי"ת רֵאשִׁית, הַיְנוּ שְׁנֵי רֵאשִׁית. וְהֵם רֹאשׁ הַשָּׁנָה וְנִיסָן, שֶׁגַּם נִיסָן הוּא רֹאשׁ־הַשָּׁנָה. וְאִיתָא בַּתִּקּוּנִים (תיקון כא דף מה.): וְהִיא נִקְרֵאת קַבָּלָה, כַּד אִיהִי בֵּין תְּרֵין דְּרוֹעִין דְּמַלְכָּא. וּתְרֵין דְּרוֹעִין, הֵם תִּשְׁרֵי וְנִיסָן. וְהֵם יְמֵי תְּשׁוּבָה, כִּי בָּם הוּא יְמֵי תְּשׁוּבָה, כִּי בְּנִיסָן עֲתִידִין לִגְאֹל ר"ה יא), וְאֵין הַגְּאֻלָּה אֶלָּא עַל־יְדֵי תְּשׁוּבָה, כְּמוֹ שֶׁכָּתוּב (ישעיה נט): וּבָא לְצִיּוֹן גּוֹאֵל וְכוּ' (יומא פו:).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This also corresponds to “*BeREiShIT* (In the beginning)”— *Bet REiShIT,* i.e., two beginnings. These are Rosh HaShanah and Nissan, for Nissan is also a beginning of the year. We also find in the *Tikkuney Zohar:* “And it is called Kabbalah when it is between the two arms of the King.” The two arms are Tishrei and Nissan, which are times of repentance. For Nissan is also the aspect of repentance, because in Nissan we are destined to be redeemed (Rosh HaShanah 11a), and redemption comes about only through repentance, as it is written (Isaiah 59:20), “A redeemer will come to Zion.”


###### Likutei Moharan 49:6:9
[Likutei Moharan 49:6:9](https://torahapp.org/share/book/Likutei%20Moharan/r/49:6:9)

וְעִקַּר יְדִיעַת הַקַּבָּלָה, הַיְנוּ יְדִיעַת סוֹדוֹת הַתּוֹרָה, הוּא יִהְיֶה לֶעָתִיד, שֶׁאָז יִתְגַּלֶּה אוֹרַיְתָא דְּעַתִּיקָא, בִּבְחִינַת תַּעֲנוּג שַׁבָּת, בִּבְחִינַת: אָז תִּתְעַנַּג עַל ה'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now knowledge of the [Hidden] Kabbalah—i.e., knowledge of the Torah’s [hidden] mysteries—will essentially be in the Future. Then, the Torah of the Ancient One will be revealed, in the aspect of the delight of Shabbat—corresponding to “then you will delight over God.”


###### Likutei Moharan 49:6:10
[Likutei Moharan 49:6:10](https://torahapp.org/share/book/Likutei%20Moharan/r/49:6:10)

וְזֶה לְשׁוֹן תִּשְׁרֵי, לְשׁוֹן שִׁירָה; וּלְשׁוֹן פֶּסַח, פֶּה סָח (שער הכוונות דף פב), כְּמוֹ שֶׁכָּתוּב (ישעיהו ל׳:כ״ט): הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֵּשׁ חַג; כִּי יִתְעַר שִׁיר וְנִגּוּנָא בְּעָלְמָא, בִּבְחִינַת פֶּ"ה סָ"ח, בִּבְחִינַת (תהילים ל׳:י״ג): לְמַעַן יְזַמֶּרְךָ כָבוֹד וְלֹא יִדֹּם – וְלֹא יִדֹּם דַּיְקָא, הַיְנוּ פֶּה סָח. כָּבוֹד, זֶה בְּחִינַת מֶלֶךְ הַכָּבוֹד (תהילים כ״ד:ז׳), בְּחִינַת: שָׂרָה עַל כָּל הָעוֹלָם, בְּחִינַת שִׁיר שֶׁלֶּעָתִיד:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the connotation of tiShReI; it connotes *ShIR* (song). And in Nissan there is PeSaCh—i.e., *Peh SaCh* (a mouth that speaks). As it is written (Isaiah 30:29), “The *shir* will be for you as on the night when the festival is sanctified.” For then song and melody will be roused in the world, in the aspect of *peh sach,* in the aspect of “so that glory might sing to You and not be stilled” (Psalms 30:13). Specifically “and not be stilled”—i.e., a mouth that speaks. “Glory” is the aspect of “the King of glory” (Psalms 24:7), and of “*SaRah* over the entire world,” the aspect of the *ShiR* of the Future.


###### Likutei Moharan 49:7:1
[Likutei Moharan 49:7:1](https://torahapp.org/share/book/Likutei%20Moharan/r/49:7:1)

ז וְזֶה בְּחִינַת צִיצִית, הַיְנוּ בְּחִינַת תְּכֵלֶת, דְּאָכְלִי כֹּלָּא וְשָׁצֵי כֹּלָּא. כִּי עַל־יְדֵי הִתְגַּלּוּת מַלְכוּת דִּקְדֻשָּׁה יִתְבַּטֵּל מַלְכוּת דְּסִטְרָא אָחֳרָא,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**7.** This is also the aspect of *tzitzit* —i.e., the aspect of *t’kheilet,* which utterly consumes and devours. For as a result of the revelation of *Malkhut* of Holiness, the *Malkhut* of Evil is eliminated. **{“But you who are attached to God your Lord, you are all alive today”** (Deuteronomy 4:4) **. }**


###### Likutei Moharan 49:7:2
[Likutei Moharan 49:7:2](https://torahapp.org/share/book/Likutei%20Moharan/r/49:7:2)

אֲבָל יִשְׂרָאֵל הַדְּבוּקִים בָּהּ יְקַבְּלוּ חִיּוּתָם, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר (בראשית דף נא.): וְאַתֶּם הַדְּבֵקִים בַּה' אֱלֹקֵיכֶם, שֶׁהוּא בְּחִינַת תְּכֵלֶת, דְּאָכְלֵי כֹּלָּא וְשָׁצֵי כֹּלָּא, אַף־עַל־פִּי־כֵן: חַיִּים כֻּלְּכֶם הַיּוֹם. כִּי עִקַּר הַחִיּוּת בָּא מִשָּׁם, בִּבְחִינַת: דָּוִד מֶלֶךְ יִשְׂרָאֵל חַי וְקַיָּם ר"ה כה.).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
However the Jewish people, who are attached to [*Malkhut*], will receive their vitality from her. As it is written in the *Zohar* (I, 51a): “But you who are attached to God your Lord”—this being the aspect of *t ’kheilet,* which utterly consumes and devours—nevertheless, “you are all alive today.” For the essence of the vitality comes from there, in the aspect of “David, king of Israel, is alive and enduring” (Rosh HaShanah 25a).


###### Likutei Moharan 49:7:3
[Likutei Moharan 49:7:3](https://torahapp.org/share/book/Likutei%20Moharan/r/49:7:3)

וְזֶה בְּחִינַת כַּלָּה, בְּחִינַת תְּכֵלֶת, דְּאָכְלֵי כֹּלָּא וְשָׁצֵי כֹּלָּא. אֲבָל יִשְׂרָאֵל הַדְּבֵקִים בָּהּ, חַיִּים וְקַיָּמִים. וְזֶה בְּחִינַת (ירמיהו ל׳:י״א): כִּי אֶעֱשֶׂה כָלָה בְּכָל הַגּוֹיִם וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the aspect of *KaLah* (a bride), the aspect of *t’KheiLet,* which consumes and devours *KoLa* (utterly). But the Jewish people, who are attached to her, are alive and enduring. This corresponds to “for I will make *KaLaH* (an end) of all the nations…but I will not make an end of you” (Jeremiah 30:11).


###### Likutei Moharan 49:7:4
[Likutei Moharan 49:7:4](https://torahapp.org/share/book/Likutei%20Moharan/r/49:7:4)

וְזֶה (שמואל־ב יג): וַתְּכַל נֶפֶשׁ דָּוִד. נֶפֶשׁ דָּוִד, הִיא בְּחִינַת תְּכֵלֶת, דְּאָכְלֵי כֹּלָּא וְשָׁצֵי כֹּלָּא: וְזֶה בְּחִינַת (ברכות ג:): רוּחַ צָפוֹן הָיְתָה מְנַשֶּׁבֶת בְּכִנּוֹר שֶׁל דָוִד, וְהָיָה מְנַגֵּן. רוּחַ צָפוֹן, זֶה בְּחִינַת דִּינִים גְּבוּרוֹת, בְּחִינַת תְּכֵלֶת. מִשָּׁם הַנְּגִינָה, בִּבְחִינַת (ישעיהו כ״ד:ט״ז): מִכְּנַף הָאָרֶץ זְמִרֹת שָׁמַעְנוּ. מִכְּנַף דַּיְקָא, שֶׁהוּא בְּחִינַת תְּכֵלֶת, וְשָׁם בְּחִינַת: נְעִים זְמִירוֹת יִשְׂרָאֵל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of “But David’s soul *teKhaL* (longed)” (2 Samuel 13:39). David’s soul is the aspect of *t’kheilet,* as is known. And this is the aspect of (Berakhot 3b): A northern wind would blow on David’s harp and it would play. “A northern wind” is the aspect of judgments, *gevurot* (severities), the aspect of *t’kheilet.* Melody comes from there, in the aspect of “From the corner of the earth we heard song” (Isaiah 24:16). Specifically “corner,” for it is the aspect of *t’kheilet.* Thus, the aspect of “the sweet singer of Israel” is from there.


###### Likutei Moharan 49:7:5
[Likutei Moharan 49:7:5](https://torahapp.org/share/book/Likutei%20Moharan/r/49:7:5)

וְזֶה בְּחִינַת ה', דָּ"לֶת עִם יוּ"ד. דָּלֶת, זֶה בְּחִינַת דָּלֶת כְּנָפוֹת, בְּחִינַת מִכְּנַף הָאָרֶץ; יוּד, זֶה בְּחִינַת עֲשָׂרָה מִינֵי נִגּוּנָא, בְּחִינַת: זְמִרֹת שָׁמַעְנוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the aspect of the *heh,* a *dalet* with a *yod.* The *dalet* is the aspect of the “four corners,” corresponding to “From the corner of the earth.” The *yod* is the aspect of the Ten Kinds of Song, corresponding to “we heard song.”


###### Likutei Moharan 49:7:6
[Likutei Moharan 49:7:6](https://torahapp.org/share/book/Likutei%20Moharan/r/49:7:6)

וְזֶה פֵּרוּשׁ (במדבר כ״ח:ה׳): וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה וְכוּ'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the explanation of “There shall be a tenth of an *ayphah* of *solet* (wheat meal) for the *minchah* (meal offering) [mixed with pressed oil, one-fourth *hahin* (of a *hin*)]” (Numbers 28:5).


###### Likutei Moharan 49:7:7
[Likutei Moharan 49:7:7](https://torahapp.org/share/book/Likutei%20Moharan/r/49:7:7)

כִּי עִקַּר כֹּחַ הַ"כַּלָּה", הַיְנוּ כֹּחַ בְּחִינַת תְּכֵלֶת, הִיא מְקַבֶּלֶת בִּבְחִינַת: אִמָּא אוֹזְפַת מָאנְהָא לִבְרַתָּהּ (הקדמת הזוהר ב.). כִּי בִּינָה, דִּינִין מִתְעָרִין מִנַּהּ (זוהר ויחי רכ:, ויקרא י:, אחרי סה), וְהִיא שָׁרְשָׁן, שֶׁעַל יָדָהּ נִמְתָּקִין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In the main, the *kalah* —i.e., the aspect of *t’kheilet* —receives her strength in the aspect of “*Imma* (Mother) lends her garments to her daughter” (Zohar, Introduction, p.2a). This is because judgments issue from *Binah;* she is their source, so that through her they are mitigated.


###### Likutei Moharan 49:7:8
[Likutei Moharan 49:7:8](https://torahapp.org/share/book/Likutei%20Moharan/r/49:7:8)

וְזֶה (בראשית ו׳:ו׳): וַיִּתְעַצֵּב אֶל לִבּוֹ – בִּבְחִינַת דִּינִין מִתְעָרִין מִנַּהּ; וַיֹּאמֶר אֶל לִבּוֹ לֹא אוֹסִיף עוֹד לְקַלֵּל (שם ח) – בִּבְחִינַת הַמְתָּקַת הַדִּינִים בְּשָׁרְשָׁן.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of “He grieved in His heart” (Genesis 6:6) —in the aspect of judgments arise out of the aspect of “*Binah* is the heart”. “Then [God] said to Himself, ‘Never again will I curse’” (ibid. 8:21) —in the aspect of mitigating judgments at their source.


###### Likutei Moharan 49:7:9
[Likutei Moharan 49:7:9](https://torahapp.org/share/book/Likutei%20Moharan/r/49:7:9)

וְזֶה פֵּרוּשׁ: וַעֲשִׂירִית הָאֵיפָה. אֵיפָה – אִי פֶה. מַלְכוּת פֶּה, בְּחִינוֹת כְּבוֹד אֱלֹקִים, מֶלֶךְ הַכָּבוֹד. כַּד אִיהִי סְלֵיקִית, מַלְאָכַיָּא שְׁאֵלִין בְּגִינַהּ: אֵי פֶה, אַיֵּה מְקוֹם כְּבוֹדוֹ (זוהר בראשית כד ובתיקון י). וַעֲשִׂירִית, זֶה בְּחִינַת יוּ"ד, בְּחִינַת קְדֻשָּׁה כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now this is the explanation of “a tenth of an *ayphah.*” *AYPhaH* is *AY PeH.* “*Malkhut* is *peh* (mouth),” the aspect of the glory of God, “the King of glory.” When she ascends, the angels ask concerning her: “*Ayeh* (where is) the place of His glory?” This is *AY PeH.* And “a tenth” is the aspect of *yod,* the aspect of holiness, as explained above.


###### Likutei Moharan 49:7:10
[Likutei Moharan 49:7:10](https://torahapp.org/share/book/Likutei%20Moharan/r/49:7:10)

הַיְנוּ כְּשֶׁרוֹצִין לְהַמְשִׁיךְ קְדֻשָּׁה לְתוֹךְ מַלְכוּת, כְּדֵי לְהַעֲלוֹת אוֹתָהּ בִּבְחִינַת אֵי פֶה – סֹלֶת לְמִנְחָה בְּלוּלָה בַשֶּׁמֶן, צָרִיךְ לְחַבֵּר שְׁנֵי בָּתִּים לִהְיוֹת אֶחָד. בֵּיתָא עִלָּאָה. נִקְרָא סֹלֶת לְמִנְחָה. מִנְחָה, זֶה בְּחִינַת דִּינִים, בְּחִינַת (ברכות כו:): יִצְחָק תִּקֵּן תְּפִלַּת מִנְחָה. סֹלֶת, לְשׁוֹן (תהילים קי״ט:קי״ח): סָלִיתָ כָּל שׁוֹגִים מֵחֻקֶּיךָ, שֶׁבֵּיתָא עִלָּאָה מַמְתִּיק וּמְשַׁבֵּר הַדִּינִים כַּנַּ"ל, בִּבְחִינַת (שם קו): מִי יְמַלֵּל גְּבוּרוֹת ה'.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In other words, when a person wants to draw holiness into *Malkhut* in order to elevate her in the aspect of *ay peh,* then “*solet* for the *minchah* mixed with… oil”—he has to join the two houses so that they are one. For the upper house is called “*solet* for the *minchah.*” *Minchah* is the aspect of judgments, corresponding to “Yitzchak established the Minchah prayer.” *SoLeT* connotes destruction, as it is written, “*SaLiTa* (You trampled) all who strayed from Your statutes” (Psalms 119:118) ; for the upper house mitigates and shatters the judgments, in the aspect of “Who *yemalel* (can express) the *gevurot* (mighty acts) of God?” (Psalms 106:2).


###### Likutei Moharan 49:7:11
[Likutei Moharan 49:7:11](https://torahapp.org/share/book/Likutei%20Moharan/r/49:7:11)

וְצָרִיךְ שֶׁיֻּבְלַל בֵּיתָא עִלָּאָה עִם בֵּיתָא תַּתָּאָה, הַנִּקְרָא שֶׁמֶן, בְּחִינַת מַלְכוּת דָּוִד, כְּמוֹ שֶׁכָּתוּב (שם מה): עַל כֵּן מְשָׁחֲךָ אֱלֹקִים אֱלֹקֶיךָ שֶׁמֶן שָׂשׂוֹן,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
It is necessary to “mix” the upper house with the lower house, which is called “oil.” This is the aspect of the kingdom of David, as it is written (Psalms 45:8), “therefore, God, your God, has anointed you with oil of joy.”


###### Likutei Moharan 49:7:12
[Likutei Moharan 49:7:12](https://torahapp.org/share/book/Likutei%20Moharan/r/49:7:12)

וְעַל יְדֵי זֶה: רְבִיעִת הַהִין, נַעֲשֶׂה מִדַּלְתִין הֵהִין:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And as a result, “one-fourth *HaHin*”—the *dalets* are made into *HeHin.*


###### Likutei Moharan 49:8:1
[Likutei Moharan 49:8:1](https://torahapp.org/share/book/Likutei%20Moharan/r/49:8:1)

וְזֶה פֵּרוּשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**8 .** This is the explanation [of the opening verse]: **{“He set up an *ohel* (tent) in their midst for the sun, which is like a groom emerging from the *chupah* (nuptial chamber), like a warrior eager to run the course. Its source is at the edge of the heavens, and *tekufato* (its circuit) is to their end; nothing escapes its burning heat. The Torah of God is perfect, *meshivat nafesh* (restoring the spirit).”}**


###### Likutei Moharan 49:8:2
[Likutei Moharan 49:8:2](https://torahapp.org/share/book/Likutei%20Moharan/r/49:8:2)

לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם. כִּי הַצַּדִּיק נִקְרָא שֶׁמֶשׁ, כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (קידושין עב:): עַד שֶׁלֹּא שָׁקְעָה שִׁמְשׁוֹ שֶׁל עֵלִי וְכוּ', וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשֶּׁמֶשׁ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**He set up an ohel in their mid st for the sun —** For the tzaddik is called “sun,” as in the teaching of our Sages (Kiddushin 72b): Even before Eli’s sun set, Shmuel’s sun rose—”The sun rises and the sun sets” (Ecclesia st es 1:5).


###### Likutei Moharan 49:8:3
[Likutei Moharan 49:8:3](https://torahapp.org/share/book/Likutei%20Moharan/r/49:8:3)

וּזְרִיחָתוֹ שֶׁל הַצַּדִּיק, הַיְנוּ הַשָּׂגָתוֹ, אֵינוֹ אֶלָּא עַל־יְדֵי יִשְׂרָאֵל, כַּמַּאֲמָר (שמות ל״ב:ז׳): לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ, כְּלוּם נָתַתִּי לְךָ גְּדֻלָּה אֶלָּא בִּשְׁבִיל יִשְׂרָאֵל (ברכות לב.). וְזֶהוּ: אֹהֶל בָּהֶם. אֹהֶל, לְשׁוֹן זְרִיחָתוֹ, כְּמוֹ (איוב כט): בְּהִלּוֹ נֵרוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Now the rising of the tzaddik’s sun—i.e., his perceptions—is only because of the Jewish people, as in the teaching: “Go down, because your people have become corrupt” (Exodus 32:7) —I gave you greatness only because of the Jewish people (Berakhot 32a). This is “an *oHeL* (tent) in their midst.” It connotes sunrise, similar to “when *HiLo* (He shone) His light” (Job 29:3).


###### Likutei Moharan 49:8:4
[Likutei Moharan 49:8:4](https://torahapp.org/share/book/Likutei%20Moharan/r/49:8:4)

וְזֶהוּ: בָּהֶם – עַל־יְדֵי יִשְׂרָאֵל. וּכְשֶׁיִּשְׂרָאֵל, חַס וְשָׁלוֹם, נִכְנָסִין בְּחָכְמוֹת חִיצוֹנִיּוֹת שֶׁל הָאֻמּוֹת, אֲזַי נוֹפֵל הַצַּדִּיק מֵהַשָּׂגָתוֹ, וְנִתְחַפֶּה וְנִתְכַּסֶּה הַשָּׂגָתוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is “in their midst”—because of the Jewish people. Thus, when the Jewish people become immersed in the secular wisdom of the nations, God forbid, then the tzaddik falls from his [level of] perception. His perception becomes shrouded and covered.


###### Likutei Moharan 49:8:5
[Likutei Moharan 49:8:5](https://torahapp.org/share/book/Likutei%20Moharan/r/49:8:5)

וּכְשֶׁיּוֹצְאִין יִשְׂרָאֵל מֵחָכְמָתָן שֶׁל הָאֻמּוֹת. אֲזַי:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
But when the Jewish people depart from the wisdom of the nations, then:


###### Likutei Moharan 49:8:6
[Likutei Moharan 49:8:6](https://torahapp.org/share/book/Likutei%20Moharan/r/49:8:6)

וְהוּא כְּחָתָן יֹצֵא מֵחֻפָּתוֹ – הַצַּדִּיק יוֹצֵא מֵהַחֻפָּה וְהַמִּכְסֶה שֶׁהָיָה לוֹ עַד עַכְשָׁו, וְאָז:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**which is like a groom emerging from the chupah —** The tzaddik departs from the *chupah* and covering that he had until now. And then,


###### Likutei Moharan 49:8:7
[Likutei Moharan 49:8:7](https://torahapp.org/share/book/Likutei%20Moharan/r/49:8:7)

יָשִׂישׂ כְּגִבּוֹר לָרוּץ אֹרַח – כִּי הַצַּדִּיקִים הֵם גִּבֹּרֵי כֹחַ עֹשֵׂי דְבָרוֹ לִשְׁמוֹעַ בְּקוֹל דְּבָרוֹ (תהילים ק״ג:כ׳). כִּי צָרִיךְ הִתְגַּבְּרוּת כְּדֵי לָרוּץ אֹרַח הַזֶּה שֶׁהָיוּ יְכוֹלִים לֵילֵךְ בַּזְּמַן הַזֶּה שֶׁהָיוּ יִשְׂרָאֵל נְזוּפִים, וְעַכְשָׁו רָצִים בִּמְהִירוּת גָּדוֹל זֶה הַדֶּרֶךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**like a warrior eager to run the course —** For the tzaddikim are “mighty warriors who do His word, harkening to the sound of His word” (Psalms 103:20). It takes strength to run this course that they could have traversed during the time the Jewish people were being reprimanded by God. Thus, now they run this road with great speed.


###### Likutei Moharan 49:8:8
[Likutei Moharan 49:8:8](https://torahapp.org/share/book/Likutei%20Moharan/r/49:8:8)

וְהִתְגַּבְּרוּת הַזֹּאת, הִיא בְּחִינַת צִיצִית, בְּחִינַת תְּכֵלֶת כַּנַּ"ל, בְּחִינוֹת מַקִיפִים. וְזֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This strengthening is the aspect of *tzitzit* / *t’kheilet,* the aspect of *makifim* (encircling intellects), as is known. And this is:


###### Likutei Moharan 49:8:9
[Likutei Moharan 49:8:9](https://torahapp.org/share/book/Likutei%20Moharan/r/49:8:9)

מִקְּצֵה הַשָּׁמַיִם מוֹצָאוֹ וּתְקוּפָתוֹ – בְּחִינוֹת מַקִּיפִים, וְעִם בְּחִינַת תְּכֵלֶת הַזֹּאת, מְכַלִּים וְשָׁצִים הָעַכּוּ"ם, בִּבְחִינַת: כִּי אֶעֱשֶׂה כָלָה בְּכָל הַגּוֹיִם. וְזֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Its source is at the edge of the heavens, and *teKuFato* —** This is the aspect of *maKiFim.* With this aspect of *t’KheiLet* we make an end of and devour all the nations, in the aspect of “for I will make *KaLah* of all the nations.” This is:


###### Likutei Moharan 49:8:10
[Likutei Moharan 49:8:10](https://torahapp.org/share/book/Likutei%20Moharan/r/49:8:10)

וְאֵין נִסְתָּר מֵחַמָּתוֹ – מֵחַמָּתוֹ זֶה בְּחִינַת כַּלָּה, כְּמוֹ שֶׁכָּתוּב (תהילים נ״ט:י״ד): כַּלֵּה בְחֵמָה כַּלֵּה וְאֵינֵמוֹ;

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**nothing escapes its burning heat —** “Its burning heat” is the aspect of the above mentioned *KaLaH,* as it is written (Psalms 59:14), “In burning wrath *KaLeH* (put an end) to them; put an end to them so that they are no more.”


###### Likutei Moharan 49:8:11
[Likutei Moharan 49:8:11](https://torahapp.org/share/book/Likutei%20Moharan/r/49:8:11)

וְעַל־יְדֵי־זֶה זוֹכִים לְהַשָּׂגַת אוֹרַיְתָא דְּעַתִּיקָא, בִּבְחִינַת עֹנֶג שַׁבָּת כַּנַּ"ל. וְזֶה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And through this, one merits comprehending the Torah of the Ancient One, in the aspect of the delight of Shabbat, as explained above. And this is:


###### Likutei Moharan 49:8:12
[Likutei Moharan 49:8:12](https://torahapp.org/share/book/Likutei%20Moharan/r/49:8:12)

תּוֹרַת ה' תְּמִימָה, שֶׁהִיא תּוֹרָה דְּעַתִּיקָא, שֶׁהִיא תְּמִימָה עֲדַיִן, שֶׁעֲדַיִן לֹא הִשִּׂיגוּ מִמֶּנָּה כְּלוּם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**The Torah of God is perfect —** For it is the Torah of the Ancient One, which is still perfect in that they have as yet not perceived any of it.


###### Likutei Moharan 49:8:13
[Likutei Moharan 49:8:13](https://torahapp.org/share/book/Likutei%20Moharan/r/49:8:13)

מְשִׁיבַת נָפֶשׁ – זֶה בְּחִינַת שַׁבָּת, כִּי בוֹ שָׁבַת וַיִּנָפַשׁ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
***meShiVaT NaFeSh* —** This is the aspect of the delight of ShaBbaT, for “on it He *ShaVaT* (ceased working) and *yeNaFaSh* (withdrew into the spiritual)” (Exodus 31:17).


###### Likutei Moharan 49:9:1
[Likutei Moharan 49:9:1](https://torahapp.org/share/book/Likutei%20Moharan/r/49:9:1)

וְזֶה טַעַם לָמָּה שׁוֹלַחַת הַכַּלָּה לְהֶחָתָן טַלִּית, כִּי הַצַּדִּיק מְקַבֵּל גְּבוּרָתוֹ עַל יְדֵי יִשְׂרָאֵל, כְּמוֹ שֶׁכָּתוּב: לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**9.** Now this is the reason the bride sends the groom a *tallit.* For the tzaddik receives his strength through the Jewish people, as in, “He set up a tent in their midst for the sun.”


###### Likutei Moharan 49:9:2
[Likutei Moharan 49:9:2](https://torahapp.org/share/book/Likutei%20Moharan/r/49:9:2)

וְזֶה שֶׁאוֹמְרִים "עֵלַה" עַל הַחֲתֻנָּה, עַל שֵׁם הִיא הָעוֹלָה כַּנַּ"ל, כִּי הַשִּׂמְחָה הִיא בַּלֵּב, כְּמוֹ שֶׁכָּתוּב (תהילים ד׳:ח׳): נָתַתָּה שִׂמְחָה בְלִבִּי. וְזֶה בְּחִינַת: מִי זֹאת עוֹלָה – מִי עִם זֹאת עוֹלָה:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is why they say “*ELaH*” at a wedding, on account of “she is the *OLaH* (burnt-offering),” as explained above. This is because joy is in the heart, as it is written (Psalms 4:8), “You put joy in my heart.” This also corresponds to “Who is this that ascends”—”who” *olah* (ascends) together with “this.”


###### Likutei Moharan 49:9:3
[Likutei Moharan 49:9:3](https://torahapp.org/share/book/Likutei%20Moharan/r/49:9:3)

וּזְמִירוֹת שֶׁמְּזַמְּרִין עַל הַחֲתֻנָּה, זֶה הֵ"א, דָּלֶ"ת עִם יוּ"ד, שִׁיר פָּשׁוּט וְכוּ' כַּנַּ"ל: וְזֶה שֶׁצּוֹעֲקִין "שַׁבָּת", שֶׁעַל־יְדֵי־זֶה זוֹכִין לְעֹנֶג שַׁבָּת, לְאוֹרַיְתָא דְּעַתִּיקָא כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And the singing of songs at a wedding is the *heh,* the *dalet* and the *yod,* a simple-twofold-threefold-fourfold song, as explained above. This is also why they cry “*Shabbos,*” because through this we merit the delight of Shabbat, the Torah of the Ancient One.


###### Likutei Moharan 49:10:1
[Likutei Moharan 49:10:1](https://torahapp.org/share/book/Likutei%20Moharan/r/49:10:1)

וּמַה שֶּׁנּוֹתְנִין מָעוֹת כְּשֶׁקּוֹרְאִין "שַׁבָּת", כִּי בְּאוֹרַיְתָא שֶׁל עַכְשָׁו יֵשׁ יָמִין וּשְׂמֹאל וּבִשְׂמֹאלָהּ עֹשֶׁר (משלי ג׳:ט״ז). אֲבָל בְּעַתִּיקָא לֵית שְׂמֹאל וְלֵית עֹשֶׁר תַּמָּן (זוהר נשא קכט). וּבִשְׁבִיל זֶה כְּשֶׁשּׁוֹמְעִין יִשְׂרָאֵל בְּשׂוֹרַת הַתּוֹרָה דְּעַתִּיקָא נוֹתְנִין אֶת הַמָּעוֹת, כִּי אֵין צָרִיךְ לְמָעוֹת, כִּי בָּעוֹלָם הַבָּא לֵית אֲכִילָה וּשְׁתִיָּה (ברכות יז).

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**10.** As for why money is given when they cry “*Shabbos,*” it is because the Torah of the present has a left and a right—”and in her left hand riches” (Proverbs 3:16). But in the Ancient One there is neither left nor riches (Zohar III, 129a). Because of this, when the Jewish people hear tidings of the Torah of the Ancient One, they give money. For they have no need of money, because in the World to Come there is neither eating nor drinking (Berakhot 17a).


###### Likutei Moharan 49:10:2
[Likutei Moharan 49:10:2](https://torahapp.org/share/book/Likutei%20Moharan/r/49:10:2)

וְזֶה פֵּרוּשׁ (תהלים סח):

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the explanation of: **{“Kings of armies flee in haste, and the one dwelling at home distributes the spoils”** (Psalms 68:13) **. }**


###### Likutei Moharan 49:10:3
[Likutei Moharan 49:10:3](https://torahapp.org/share/book/Likutei%20Moharan/r/49:10:3)

מַלְכֵי צְבָאוֹת יִדֹּדוּן, הַיְנוּ הַצַּדִּיקִים, שֶׁהֵם מַלְאָכָיו גִּבּוֹרֵי כֹחַ, שֶׁהֵם מְדַדִּין בִּמְרוּצָה וּבִמְהִירוּת, כְּדֵי לָרוּץ אֹרַח, וְזֶה רִקּוּדִין. וּנְוַת בַּיִת תְּחַלֵּק שָׁלָל, וְיִשְׂרָאֵל הֵם מְחַלְּקִים הַמָּעוֹת, לְהוֹרוֹת שֶׁאֵין צָרִיךְ לְמָעוֹת, וְאֵין שָׁם בִּבְחִינַת עַתִּיקָא שְׂמֹאל: בַּיִת תְּחַלֵק שָׁלָל – רָאשֵׁי־תֵּבוֹת שַׁבָּת:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
“Kings of armies flee”—this refers to the tzaddikim, who are “His angels, mighty warriors.” They flee speedily and hastily in order to run the course, which is dancing. “And the one dwelling at home distributes the spoils”—and the Jewish people are those who distribute money. This is to show that there is no need for money, and that in the aspect of the Ancient One there is no left side. The first letters of *Bayit Techalek Shalal* (“home distributes the spoils”) spell ShaBbaT.


###### Likutei Moharan 49:11:1
[Likutei Moharan 49:11:1](https://torahapp.org/share/book/Likutei%20Moharan/r/49:11:1)

עִנְיָן אַחֵר: לְהוֹרוֹת וַתְּרָנוּת גָּדוֹל בָּזֶה שֶׁמְּחַלְּקִין מָעוֹת, לְהוֹרוֹת, שֶׁהַכַּלָּה הִיא בְּחִינַת הֵא, שֶׁמִּדָּלֶ"ת נַעֲשֵׂית הֵ"א, שֶׁעַל־יְדֵי־זֶה בָּא עֲשִׁירוּת גָּדוֹל, בִּבְחִינוֹת: וַהֲרִיקוֹתִי לָכֶם בְּרָכָה עַד בְּלִי דַּי, עַד שֶׁיִּבְלוּ שִׂפְתוֹתֵיכֶם וְכוּ' (שבת לב:). שֶׁמְּחַלְּקִין הַמָּעוֹת, מוֹרֶה שֶׁהִגִּיעוּ לְזֹאת הַבְּרָכָה, עַד שֶׁהַמָּעוֹת אֵין חָשׁוּב אֶצְלָם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**11.** Alternatively, demonstrating great magnanimity by distributing money demonstrates that the bride becomes the aspect of *heh,* that the *dalet* is made into a *heh.* This brings to great riches, in the aspect of (Malachi 3:10), “and pour down blessings on you until it is *BLi DaI* (without limit)”—until your lips *yiBLu* (become exhausted) from saying “*DaI!* (Enough!)” (Shabbat 32b). In other words, distributing the money indicates that they have obtained this blessing, to the point where the money is of no consequence to them.


###### Likutei Moharan 49:11:2
[Likutei Moharan 49:11:2](https://torahapp.org/share/book/Likutei%20Moharan/r/49:11:2)

וְזֶה פֵּרוּשׁ: וַעֲשִׂירִית הָאֵיפָה – עֲשִׂירִית, שֶׁהוּא בִּבְחִינַת אֵי פֶה, הַיְנוּ שֶׁבָּלוּ פִּיהֶם מִלּוֹמַר דַּי, שֶׁיֵּשׁ לָהֶם כָּל כָּךְ עֲשִׁירוּת, וְזֶה מֵחֲמַת שֶׁנַּעֲשָׂה מֵרְבִיעִית הַהִין, מִדָּלֶ"ת ה' כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is the explanation of “*asirit* (a tenth) of an *ayphah*”— *ASiRiT,* which is the aspect of *ay peh.* In other words, their *peh* (mouths) became exhausted from saying “*Dai!*” because they have such great *AShiRuT* (riches). And this is because “one-fourth *HaHin*”—a *dalet* is made into a *heh,* as explained above.


###### Likutei Moharan 49:11:3
[Likutei Moharan 49:11:3](https://torahapp.org/share/book/Likutei%20Moharan/r/49:11:3)

מִסִּימָן ל"ב עַד כָּאן, כָּל זֶה הוּא לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, לְבַד בְּאֵיזֶהוּ מְקוֹמוֹת שֶׁהוֹסַפְתִּי שָׁם קְצָת דְּבָרִים, כְּפִי מַה שֶׁשָּׁמַעְתִּי וְהֵבַנְתִּי מִפִּיו הַקָּדוֹשׁ אוֹ מִפִּי כְּתָבוֹ, כַּנִּרְשָׁם כָּל אֶחָד בִּמְקוֹמוֹ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
From *Likutey Moharan* I, 32 until here is entirely *leshon Rabbeinu,* of blessed memory, except for a few places in which I added a bit of material based on what I heard and understood from his holy lips or from his manuscript, as indicated each time in its place.


###### Likutei Moharan 49:12:1
[Likutei Moharan 49:12:1](https://torahapp.org/share/book/Likutei%20Moharan/r/49:12:1)

עוֹד שָׁמַעְתִּי דְּבָרִים הַשַּׁיָּכִים לַתּוֹרָה הַזֹּאת, וְזֶהוּ:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**12.** {I also heard these additional points, which are applicable to this lesson:}


###### Likutei Moharan 49:12:2
[Likutei Moharan 49:12:2](https://torahapp.org/share/book/Likutei%20Moharan/r/49:12:2)

הָרוֹצֶה שֶׁיְּנַסֵּךְ יַיִן עַל־גַּבֵּי הַמִּזְבֵּחַ יְמַלֵּא גְּרוֹנָם שֶׁל תַּלְמִידֵי חֲכָמִים יַיִן (יומא עא) –

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**Someone who wants to pour a wine libation on the altar should fill the throats of Torah scholars with wine** (Yoma 71a).


###### Likutei Moharan 49:12:3
[Likutei Moharan 49:12:3](https://torahapp.org/share/book/Likutei%20Moharan/r/49:12:3)

כִּי עִקַּר הָאֱלֹקוּת הוּא בַּלֵּב, כְּמוֹ שֶׁכָּתוּב: צוּר לְבָבִי, כְּמוֹ שֶׁכָּתוּב (שמואל־א ב): וְאֵין צוּר כֵּאלֹקֵינוּ – אֵין צַיָּר כֵּאלֹקֵינוּ (ברכות י.). כִּי הַלֵּב הוּא הַצַּיָּר שֶׁל הַמִּדּוֹת, הַיְנוּ הַחָכְמָה שֶׁבַּלֵּב וְכוּ' כַּנַּ"ל. כִּי קֹדֶם הַבְּרִיאָה הָיָה אוֹר הַקָּדוֹשׁ־בָּרוּךְ־הוּא אֵין סוֹף וְכוּ', כַּנַּ"ל, עַיֵּן שָׁם הֵיטֵב.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
In the main, Godliness is in the heart, as in “*tzur* of my heart.” [And] it is written (1 Samuel 2:2), “There is no *tzur* like our God”—there is no *tzayar* like our God (Berakhot 10a). This is because the heart—i.e., the *Chokhmah* in the heart—is the designer of the attributes. As explained above, before the creation the Light of the Holy One was *ein sof,* etc. Study there well.


###### Likutei Moharan 49:12:4
[Likutei Moharan 49:12:4](https://torahapp.org/share/book/Likutei%20Moharan/r/49:12:4)

נִמְצָא כְּשֶׁהַלֵּב בִּבְחִינַת: וְלִבִּי חָלַל בְּקִרְבִּי, בִּבְחִינוֹת: צוּר לְבָבִי כַּנַּ"ל, הוּא בְּחִינוֹת בְּרִיאַת הָעוֹלָם. וּלְהֵפֶךְ, כְּשֶׁהַלֵּב אָטוּם, בִּבְחִינַת עָרְלַת לֵב, הוּא מְקַלְקֵל אֶת הַבְּרִיאָה, כַּמְבֹאָר לְמַעְלָה, עַיֵּן שָׁם.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
We see then that when the heart is in the aspect of “and my heart is hollowed within me,” in the aspect of “*tzur* of my heart,” this corresponds to the creation of the world. Conversely, when the heart is clogged up, in the aspect of a foreskinned heart, he spoils the creation, as explained above. See there.


###### Likutei Moharan 49:12:5
[Likutei Moharan 49:12:5](https://torahapp.org/share/book/Likutei%20Moharan/r/49:12:5)

וְעַל כֵּן הַצַּדִּיק, שֶׁלִּבּוֹ פָּתוּחַ בְּחָכְמָה, בִּבְחִינַת: וְלִבִּי חָלַל בְּקִרְבִּי, בְּחִינוֹת: צוּר לְבָבִי, עַל כֵּן עַל־יְדֵי־זֶה יוּכַל לְחַדֵּשׁ מַעֲשֵׂה בְּרֵאשִׁית, וְלַעֲשׂוֹת נִסִּים וְנִפְלָאוֹת בָּעוֹלָם. כְּמוֹ שֶׁכָּתוּב: וּבְטוּבוֹ מְחַדֵּשׁ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית. וּבְטוּבוֹ – זֶה הַצַּדִּיק, שֶׁנִּקְרָא טוֹב, כְּמוֹ שֶׁכָּתוּב (ישעיהו ג׳:י׳): אִמְרוּ צַדִּיק כִּי טוֹב (יומא לח:); כִּי לֵב הַצַּדִּיק הַנַּ"ל, הוּא בְּחִינַת בְּרִיאַת הָעוֹלָם כַּנַּ"ל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Hence the tzaddik, because his heart is open with *Chokhmah* —in the aspect of “and my heart is hollowed within me,” the aspect of “*tzur* of my heart”—he can therefore renew the works of creation and perform miracles and wonders in the world. As it is written, “With His goodness, He renews daily, always, the work of creation” (Morning Liturgy). “With His goodness”—this is the tzaddik, who is called “good,” as it is written (Isaiah 3:10), “Say of the tzaddik: He is good.” For the heart of the tzaddik is the aspect of the creation of the world, as explained above.


###### Likutei Moharan 49:12:6
[Likutei Moharan 49:12:6](https://torahapp.org/share/book/Likutei%20Moharan/r/49:12:6)

וְזֶה פֵּרוּשׁ מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוכה מט): חַמּוּקֵי יְרֵכַיִךְ כְּמוֹ חֲלָאִים מַעֲשֵׂה יְדֵי אָמָּן – אֵלּוּ הַשִּׁיתִין, שֶׁמְּנֻקָּבִין וּמְחֻלָּלִים עַד הַתְּהוֹם; הַיְנוּ בְּחִינוֹת: וְלִבִּי חָלַל בְּקִרְבִּי; כִּי תְּהוֹם דָּא לִבָּא, כַּמּוּבָא בַּזֹּהַר,

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also an explanation of what our Sages, of blessed memory, taught: “The roundness of your thighs are like engravings, the handiwork of a craftsman” (Song of Songs 7:2) —these are the pits [below the altar], which are cavernous and hollow all the way down to the Deep (Sukkah 49a). This is the aspect of “and my heart is hollowed within me,” for the Deep is the heart, as is brought in the *Zohar* (III, 227b).


###### Likutei Moharan 49:12:7
[Likutei Moharan 49:12:7](https://torahapp.org/share/book/Likutei%20Moharan/r/49:12:7)

וְזֶה חֲלָאִים מַעֲשֵׂה יְדֵי אָמָּן – מַעֲשֵׂי יְדֵי אָמָּנוּתוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא (כך דרשו שם בסוכה). הַיְנוּ שֶׁבְּחִינוֹת חֲלָאִים, הַיְנוּ שֶׁמְּחֻלָּלִין עַד הַתְּהוֹם, בְּחִינוֹת: וְלִבִּי חָלַל בְּקִרְבִּי כַּנַּ"ל, זֶה בְּחִינַת בְּרִיאַת הָעוֹלָם כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is “engravings, the handiwork of a craftsman”—the craftsmanship of the Holy One (Sukkah, ibid.). In other words, the aspect of engravings—which are hollow all the way down to the Deep, corresponding to “and my heart is hollowed within me”—is the aspect of the creation of the world, as explained above.


###### Likutei Moharan 49:12:8
[Likutei Moharan 49:12:8](https://torahapp.org/share/book/Likutei%20Moharan/r/49:12:8)

וְזֶה מַעֲשֵׂה יְדֵי אָמָּן אָמָּנוּתוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, כִּי בְּחִינוֹת וְלִבִּי חָלַל וְכוּ', בְּחִינוֹת חֲלָאִים שֶׁמְּחֻלָּלִין וְכוּ' כַּנַּ"ל, הוּא מַמָּשׁ מַעֲשֵׂה יְדֵי אָמָּנוּתוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, כִּי זֶה הוּא בְּחִינוֹת בְּרִיאַת הָעוֹלָם כַּנַּ"ל. וְעַל־יְדֵי־זֶה יוּכַל לַעֲשׂוֹת נִסִּים בָּעוֹלָם כַּנַּ"ל.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
And this is “the handiwork of a craftsman”—the craftsmanship of the Holy One. For the aspect of “and my heart is hollowed…,” the aspect of hollow engravings, is literally the craftsmanship of the Holy One, because this is the aspect of the creation of the world. Through this, he is capable of performing miracles in the world, as explained above.


###### Likutei Moharan 49:12:9
[Likutei Moharan 49:12:9](https://torahapp.org/share/book/Likutei%20Moharan/r/49:12:9)

וְזֶהוּ: שֶׁמְּחֻלָּלִין עַד הַתְּהוֹם, הַיְנוּ בְּחִינוֹת נִסִּים, כְּמוֹ שֶׁכָּתוּב (רות א׳:י״ט): וַתֵּהֹם כָּל הָעִיר; שֶׁעַל דָּבָר נִסִּי הַכֹּל תְּמֵהִין.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is the meaning of “which are hollow all the way down to the *TeHoM* (Deep)”—i.e., the aspect of miracles, as it is written (Ruth 1:19), “the entire city *TeiHoMe* (was amazed).” When something is miraculous, everyone is amazed.


###### Likutei Moharan 49:12:10
[Likutei Moharan 49:12:10](https://torahapp.org/share/book/Likutei%20Moharan/r/49:12:10)

וְזֶהוּ: הָרוֹצֶה לְנַסֵּךְ יַיִן וְכוּ' יְמַלֵּא גְּרוֹנָם וְכוּ'; כִּי גְּרוֹנָם הוּא בְּחִינַת שִׁיתִין, שֶׁמְּחֻלָּלִין עַד הַתְּהוֹם, הֵם קָנֶה וְלִבָּא. (וְעַל־יְדֵי הַיַּיִן נִפְתָּח חֲלַל הַלֵּב, בִּבְחִינַת: וְלִבִּי חָלַל בְּקִרְבִּי, כִּי חַמְרָא וְרֵיחָנִי פָּקְחִין (סנהדרין ע)). וְעַל כֵּן כָּל הַמְמַלֵּא גְּרוֹנָם וְכוּ', כְּאִלּוּ מְנַסֵּךְ יַיִן עַל־גַּבֵּי הַשִּׁיתִין, שֶׁמְּנֻקָּבִין וּמְחֻלָּלִין עַד הַתְּהוֹם כַּנַּ"ל: כַּאן חָסֵר קְצָת דְּבָרִים, כִּי לֹא נִכְתַּב בִּזְמַנּוֹ. וְנִשְׁכַּח קְצָת. שַׁיָּךְ לְעֵיל:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
This is also the meaning of “Someone who wants to pour a wine libation… should fill the throats….” “Throats,” the aspect of pits that are hollow all the way down the Deep, refers to the windpipe and heart. {By means of the wine, the hollow of the heart is opened, in the aspect of “and my heart is hollowed within me.” This is because “wine and fragrances make one wise” (Sanhedrin 70a, Yoma 76b).} Therefore, when someone fills the throats of Torah scholars, it is as if he pours a wine libation onto the pits, which are cavernous and hollow all the way down to the Deep, as explained above. {Some material is missing here. It was not written down at the time, so that some of it was forgotten.}


###### Likutei Moharan 49:13:1
[Likutei Moharan 49:13:1](https://torahapp.org/share/book/Likutei%20Moharan/r/49:13:1)

יָשִׂישׂ כְּגִבּוֹר לָרוּץ אֹרַח וְכוּ' – כִּי צָרִיךְ הִתְגַּבְּרוּת גָּדוֹל וְכוּ' לָרוּץ אֹרַח הַזֶּה, שֶׁהָיוּ יְכוֹלִים לֵילֵךְ בִּזְמַן שֶׁהָיוּ יִשְׂרָאֵל נְזוּפִים, וְעַכְשָׁו רָצִים בִּמְהִירוּת גָּדוֹל זֶה הַדֶּרֶךְ וְכוּ', עַד כָּאן לְשׁוֹנוֹ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
**13.** This relates to that which appears above: **“Like a warrior eager to run the course….” This is because it takes strength to run this course that they could have traversed during the time the Jewish people were being reprimanded by God. Thus, now they run this road with great speed.** [Rebbe Nachman’s] words end here.


###### Likutei Moharan 49:13:2
[Likutei Moharan 49:13:2](https://torahapp.org/share/book/Likutei%20Moharan/r/49:13:2)

בְּעֵת שֶׁאָמַר זֹאת הַתּוֹרָה, שָׁמַעְתִּי אָז מִפִּיו הַקָּדוֹשׁ עִנְיָן זֶה בְּבֵאוּר יוֹתֵר, שֶׁאָמַר בְּפֵרוּשׁ עִנְיָן זֶה, לְעִנְיַן בְּנֵי אָדָם הַזּוֹכִים לַעֲשׂוֹת תְּשׁוּבָה עַל הֶעָבָר. וְאָמַר, שֶׁאַף־עַל־פִּי שֶׁזּוֹכִים לְתַקֵּן מַה שֶּׁעָבַר, אַף־עַל־פִּי־כֵן עֲדַיִן הֵיכָן הוּא אוֹתוֹ הַזְּמַן שֶׁהָיוּ רְחוֹקִים מֵהַשֵּׁם יִתְבָּרַךְ, שֶׁהָיוּ יְכוֹלִים לַעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ בְּאוֹתוֹ הַזְּמַן, וּבְוַדַּאי צְרִיכִים לְתַקֵּן זֹאת, דְּהַיְנוּ לְהַשְׁלִים וּלְמַלֹּאת אֶת הָעֲבוֹדָה שֶׁהָיוּ יְכוֹלִים לַעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ בְכָל אוֹתוֹ הָעֵת שֶׁהָיוּ נְזוּפִים מִלְּפָנָיו יִתְבָּרַךְ וּרְחוֹקִים מִמֶּנּוּ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
When he delivered this lesson, I heard a clearer explanation of this matter from his holy lips. In explaining this topic he connected it to the topic of people meriting to repent for the past. He said: Although they merit rectifying what was, what of the time that they were distant from God? They could have been serving God during that time. They certainly have to rectify this—i.e., to complete and make up the service they could have served God during all that time they were being reprimanded by God and were distant from Him.


###### Likutei Moharan 49:13:3
[Likutei Moharan 49:13:3](https://torahapp.org/share/book/Likutei%20Moharan/r/49:13:3)

עַל־כֵּן אַחַר שֶׁזּוֹכִין לְהִתְעוֹרֵר לִתְשׁוּבָה, צְרִיכִין זְרִיזוּת גָּדוֹל בַּעֲבוֹדָתוֹ יִתְבָּרַךְ, וְלָרוּץ מְאֹד מְאֹד, כְּדֵי שֶׁיִּזְכֶּה עַל־יְדֵי זְרִיזוּת עֲבוֹדָתוֹ לְתַקֵּן וּלְהַשְׁלִים גַּם חֶסְרוֹן הָעֲבוֹדָה שֶׁל הַיָּמִים שֶׁעָבְרוּ, כִּי עַכְשָׁו צָרִיךְ לָרוּץ בִּמְהִירוּת גָּדוֹל זֶה הַדֶּרֶךְ שֶׁהָיָה יָכוֹל לֵילֵךְ בִּזְמַן שֶׁהָיָה רָחוֹק מֵהַשֵּׁם יִתְבָּרַךְ.

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Therefore, after a person merits awakening to repentance, he needs great zealousness in serving God, making great haste so that through the zealousness of his service he merits rectifying and completing also the missing service of the days that passed. For now he must very quickly run this road which he could have traversed during the time that he was distant from God.


###### Likutei Moharan 49:13:4
[Likutei Moharan 49:13:4](https://torahapp.org/share/book/Likutei%20Moharan/r/49:13:4)

וְאָמַר לַאֲנָשָׁיו בְּזֶה הַלָּשׁוֹן: אִיר דַארְפְט זִיךְ זֵיעֶר יָאגִין, אִיר זָאלְט נָאךְ קֶענִין עֶפִּיס חַאפִּין:

**Likutey Moharan Volumes 12-15, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012:**
Then [Rebbe Nachman] said to his followers these words: **“You have to really push yourselves, so that you might still manage to accomplish something.”**